ted, has preponderance that a revolution in a state according to
moral principles can be free from injurious consequences; nor can
anything else secure its endurance. In proposing or setting up a moral
state, the moral law is relied upon as a real power, and free-will is
drawn into the realm of causes, where all hangs together mutually with
stringent necessity and rigidity. But we know that the condition of the
human will always remains contingent, and that only in the Absolute Being
physical coexists with moral necessity. Accordingly, if it is wished to
depend on the moral conduct of man as on natural results, this conduct
must become nature, and he must be led by natural impulse to such a
course of action as can only and invariably have moral results. But the
will of man is perfectly free between inclination and duty, and no
physical necessity ought to enter as a sharer in this magisterial
personality. If, therefore, he is to retain this power of solution, and
yet become a reliable link in the causal concatenation of forces, this
can only be effected when the operations of both these impulses are
presented quite equally in the world of appearances. It is only possible
when, with every difference of form, the matter of man's volition remains
the same, when all his impulses agreeing with his reason are sufficient
to have the value of a universal legislation.

It may be urged that every individual man carries within himself, at
least in his adaptation and destination, a purely ideal man. The great
problem of his existence is to bring all the incessant changes of his
outer life into conformity with the unchanging unity of this ideal. This
pure ideal man, which makes itself known more or less clearly in every
subject, is represented by the state, which is the objective, and, so to
speak, canonical form in which the manifold differences of the subjects
strive to unite. Now two ways present themselves to the thought in which
the man of time can agree with the man of idea, and there are also two
ways in which the state can maintain itself in individuals. One of these
ways is when the pure ideal man subdues the empirical man, and the state
suppresses the individual, or again when the individual becomes the
state, and the man of time is ennobled to the man of idea.

I admit that in a one-sided estimate from the point of view of morality
this difference vanishes, for the reason is satisfied if her law prevails
unconditionally. B