Analyse the relationship between state and civil society in Hegel's 'Philosophie des Rechts'

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Since the 18th century, the contrasted views of the state in the Anglo-Saxon world and in France diverge on the notion of public interest. Both movements of thought frequently oppose the vision of an aggregate of the particular interests of citizens to the general interest of the nation. Hegel, in 1820, already stressed the difference between a social order governed by self-interest -civil society- and the universal political order of the state. However, he did not see these two forms of society as incompatible, but rather as a logical linking in the human social development through history. This complex relationship is described in Hegel's principles of political philosophy Grundlinien der Philosophie des Rechts.

Extraits

[...] If one proceeds with Hegel's historical methodology, one should admit that the conception of the universal state has strongly varied since his time, and particularly in the last 100 years. In the view of the two World Wars, the universality of the state has been called into question. Some political theorists rather argue in favour of a form of state confining oneself to what Hegel called Civil Society. This accentuates the so-called and caricatured French v Anglo-Saxon theories of state. [...]

[...] Therefore, civil society and state entertain a relationship of coexistence. III The twofold Relationship of Civil Society and State Civil Society: A transition towards the idea of the state Hegel confers a particular importance to history in the achievement of the realization of the human consciousness. In reaction to Kant's preconceived categories of mind, Hegel argues that the spirit is only what he does, his history. He therefore leaves Kantian metaphysics, that limit themselves to defining aims and frameworks of society, and rather looks on the practical implementation of men's objectives in history. [...]

[...] The achievement of the highest form of right is situated at the stage of objective morality, or ethical life, as Hegel calls it. Ethical life emerges from the transitory steps of the arbitrary, or abstract form of right, where man is free but does not control his desires, and of subjective morality, that is formed through individual judgement. The achievement of the free will implies that one does not want to be free unless the others are free as well; it is the sign of the social realization of man. [...]

[...] The two latter concepts, however, are of particular relevance, as they represent two necessary stages towards the establishment of a rational and free political order. Civil Society According to the notes by T.M. Knox, translator of Hegel's Philosophy of Right, Hegel's conception of civil society has given rise to misunderstandings. It is not in opposition to the political sphere: It is actually a kind of state, “bearing a maturity situated between that of the family and that of the state”. The form of state in civil society is seen by the citizen as imposed upon him. [...]

[...] Analyse the relationship between state and civil society in Hegel's Philosophie des Rechts Since the 18th century, the contrasted views of the state in the Anglo- Saxon world and in France diverge on the notion of public interest. Both movements of thought frequently oppose the vision of an aggregate of the particular interests of citizens to the general interest of the nation. Hegel, in 1820, already stressed the difference between a social order governed by self-interest -civil society- and the universal political order of the state. [...]