Hegel and the National Heritage
In Hegel's political theory the state is seen not only as an instrument of legal power, but also as the embodiment of a national heritage. Interestingly, theorists like Hobbes, Locke, and Bentham were able to talk of states and government as if they bore no relation to particular countries. A citizen's loyalty is, in fact, seldom to the state as an institution. Most people pledge and give their allegiance to the country of their birth or adoption regardless of the political system that country might have. It is only the exceptional person who will quit his native land because he finds its exercise of political power unbearable: the vast majority would find the severing of national roots even more unbearable. A theory of politics, therefore, must acknowledge that in most cases state and nation are conjoined. It is the state which ultimately acts in the nation's name, and it draws on national sentiment as its primary source of power. All states, no matter what institutional or ideological colors they may wear, are obliged to pay deference to national traditions and national aspirations. Even purportedly universal ideologies like fascism and communism must make concessions to the peculiar national sentiments they encounter throughout
Hegel emphasizes the power of national loyalty by talking of the nation as if it were an individual. It is, he suggests, an organism with an explicit life of its own: Yet if the spirit of nationalism is invoked and used as a solidifying instrument there is the possibility that an easily led population will be mobilized for purposes of war and aggression. Most political theorists have no small fears of a mass society and leadership which plays on irrational sentiments. Yet the solutions offered are impracticable: Rousseau's small community of sturdy peasants and Burke's stratified society of orders and classes both lie in the past rather than the future. The large nation-state to which other social institutions are subordinated is the pattern at present. Hegel realizes that the exploitation of nationalist sentiment carries risks: he is not unaware of the fact that nationalism can be a destructive as well as a constructive force in men's lives. In his discussion of political institutions he searches for ways and means of curbing the excesses of political irrationality. The problem is to accept the existence of the national spirit, to channel it, and to harness its energy. Whether this tremendous ferment, once unleashed, can be kept under control is one of the great political challenges of our times. Modern man must possess a sense of national identity if he is to have that minimum security which makes life bearable. Yet to rely on the spirit of nationalism is to play with fire: at one moment it gives a comfortable warmth; and at another it destroys all it touches.
Some common words found in the essay are:
Plato Rousseau, Thomas Burke, Philosophy History, Locke Bentham, History Hegel, Frenchmen Chinese, Nor Rousseau's, Religion Sciences, Rousseau Burke, German Romantics, national spirit, spirit people, spirit nationalism, national sentiment, hegel's theory, ibid p74 ibid, national sentiments, national power, final analysis, stratified society, associations society, hegel's theory radical, hegel philosophy history, lesser associations society,
Approximate Word count = 3776
Approximate Pages = 15 (250 words per page double spaced)
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