subjective being — its inner aim and life — and its actual being is removed； it has attained full
reality； has itself objectively present to it。 But this having been attained； the activity played by the
Spirit of the people in question is no longer needed； it has its desire。 The Nation can still
acplish much in war and peace at home and abroad； but the living substantial soul itself may
be said to have ceased its activity。 The essential； supreme interest has consequently vanished from
its life； for interest is present only where there is opposition。 The nation lives the same kind of life
as the individual when passing from maturity to old age； — in the enjoyment of itself； — in the
satisfaction of being exactly what it desired and was able to attain。 Although its imagination might
have transcended that limit； it nevertheless abandoned any such aspirations as objects of actual
endeavour； if the real world was less than favourable to their attainment — and restricted its aim
by the conditions thus imposed。 This mere customary life （the watch wound up and going on of
itself） is that which brings on natural death。 Custom is activity without opposition； for which there
remains only a formal duration； in which the fullness and zest that originally characterised the aim of
life is out of the questions merely external sensuous existence which has ceased to throw itself
enthusiastically into its object。 Thus perish individuals； thus perish peoples by a natural death； and
though the latter may continue in being； it is an existence without intellect or vitality； having no need
of its institutions； because the need for them is satisfied； — a political nullity and tedium。 In order
that a truly universal interest may arise； the Spirit of a People must advance to the adoption of
some new purpose： but whence can this new purpose originate？ It would be a higher； more
prehensive conception of itself — a transcending of its principle — but this very act would
involve a principle of a new order； a new National Spirit。
§ 86
Such a new principle does in fact enter into the Spirit of a people that has arrived at full
development and self…realisation； it dies not a simply natural death — for it is not a mere single
individual； but a spiritual； generic life； in its case natural death appears to imply destruction through
its own agency。 The reason of this difference from the single natural individual is that the Spirit of a
people exists as a genus； and consequently carries within it its own negation； in the very generality
which characterises it。 A people can only die a violent death when it has bee naturally dead in
itself； as e。g。； the German Imperial Cities； the German Imperial Constitution。
§ 87
It is not of the nature of the all…pervading Spirit to die this merely natural death； it does not simply
sink into the senile life of mere custom but — as being a National Spirit belonging to Universal
History — attains to the consciousness of what its work is； it attains to a conception of itself。 In
fact it is world…historical only in so far as a universal principle has lain in its fundamental element；
— in its grand aim： only so far is the work which such a spirit produces； a moral； political
organisation。 If it be mere desires that impel nations to activity； such deeds pass over without
leaving a trace； or their traces are only ruin and destruction。 Thus； it was first Chronos — Time —
that ruled； the Golden Age； without moral products； and what was produced — the offspring of
that Chronos — was devoured by it。 It was Jupiter — from whose head Minerva sprang； and to
whose circle of divinities belong Apollo and the Muses — that first put a constraint upon Time； and
set a bound to its principle of decadence。 He is the Political god； who produced a moral work —
the State。
§ 88
In the very element of an achievement the quality of generality； of thought； is contained； without
thought it has no objectivity； that is its basis。 The highest point in the development of a people is
this； — to have gained a conception of its life and condition； — to have reduced its laws； its ideas
of justice and morality to a science； for in this unity ＇of the objective and subjective＇ lies the most
intimate unity that Spirit can attain to in and with itself。 In its work it is employed in rendering itself
an object of its own contemplation； but it cannot develop itself objectively in its essential nature；
except in thinking itself。
§ 89
At this point； then； Spirit is acquainted with its principles — the general character of its acts。 But at
the same time； in virtue of its very generality； this work of thought is different in point of form from
the actual achievements of the national genius； and from the vital agency by which those
achievements have been performed。 We have then before us a real and an ideal existence of the
Spirit of the Nation。 If we wish to gain the general idea and conception of what the Greeks were；
we find it in Sophocles and Aristophanes； in Thucydides and Plato。 In these individuals the Greek
spirit conceived and thought itself。 This is the profounder kind of satisfaction which the Spirit of a
people attains； but it is “ideal；” and distinct from its “real” activity。
§ 90
At such a time； therefore； we are sure to see a people finding satisfaction in the idea of virtue；
putting talk about virtue partly side by side with actual virtue； but partly in the place of it。 On the
other hand pure； universal thought； since its nature is universality； is apt to bring the Special and
Spontaneous — Belief； Trust； Customary Morality — to reflect upon itself； and its primitive
simplicity； to show up the limitation with which it is fettered； — partly suggesting reasons for
renouncing duties； partly itself demanding reasons； and the connection of such requirements with
Universal Thought； and not finding that connection； seeking to impeach the authority of duty
generally； as destitute of a sound foundation。
§ 91
At the same time the isolation of individuals from each other and from the Whole makes its
appearance； their aggressive selfishness and vanity； their seeking personal advantage and
consulting this at the expense of the State at large。 That inward principle in transcending its
outward manifestations is subjective also in form — viz。； selfishness and corruption in the unbound
passions and egotistic interests of men。
§ 92
Zeus； therefore； who is represented as having put a limit to the devouring agency of Time； and
staid this transience by having established something inherently and independently durable — Zeus
and his race are themselves swallowed up； and that by the very power that produced them — the
principle of thought； perception； reasoning； insight derived from rational grounds； and the
requirement of such grounds。
§ 93
Time is the negative element in the sensuous world。 Thought is the same negativity； but it is the
deepest； the infinite form of it； in which therefore all existence generally is dissolved； first finite
existence； — determinate； limited form： but existence generally； in its objective character； is
limited； it appears therefore as a mere datum — something immediate — authority； — and is either
intrinsically finite and limited； or presents itself as a limit for the thinking subject； and its infinite
reflection on itself ＇unlimited abstraction＇。
§ 94
But first we must observe how the life which proceeds from death； is itself； on the other hand； only
individual life； so that； regarding the species as the real and substantial in this vicissitude； the
perishing of the individual is a regress of the species into individuality。 The perpetuation of the race
is； therefore； none other than the monotonous repetition of the same kind of existence。 Further； we
must remark how perception