The World's Greatest Books — Volume 14 — Philosophy and Economics

Plato
JOINT EDITORS ARTHUR MEE Editor and Founder of the Book of Knowledge J. A. HAMMERTON Editor of Harmsworth's Universal Encyclopaedia
VOL. XIV PHILOSOPHY (CONTINUED) ECONOMICS
Wm. H. Wise & Co.
A Complete Index of The World's Greatest Books will be found at the end of Volume XX.
Acknowledgment and thanks for permission to use the following selections are herewith tendered to Houghton, Mifflin & Company, Boston, for Looking Backward, by Edward Bellamy; to Ginn & Company, Boston, for the International School of Peace, for The Future of War, by Jean Bloch; and to Doubleday, Page & Company, New York, for Progress and Poverty, by Henry George.

The Philosophy of History
I.—In the East Began History
Universal or world-history travels from east to west, for Europe is absolutely the end of history, Asia the beginning. The history of the world has an east in an absolute sense, for, although the earth forms a sphere, history describes no orbit round it, but has, on the contrary, a determinate orient— viz. , Asia. Here rises the outward visible sun, and in the west it sinks down; here also rises the sun of self-consciousness. The history of the world is a discipline of the uncontrolled natural will, bringing it into obedience to a universal principle and conferring a subjective freedom. The East knew, and to this day knows, freedom only for one; the Greek and Roman world knew that some are free; the German world knows that all are free. The first political form, therefore, that we see in history is despotism; the second democracy and aristocracy; and the third monarchy.
The first phase—that with which we have to begin—is the East. Unreflected consciousness—substantial, objective, spiritual existence—forms the basis; to which the subjective will first sustains a relation in the form of faith, confidence, obedience. In the political life of the East we find realised national freedom, developing itself without advancing to subjective freedom. It is the childhood of history. In the gorgeous edifices of the Oriental empires we find all national ordinances and arrangements, but in such a way that individuals remain as mere accidents. These revolve round a centre, round the sovereign, who as patriarch stands (not as despot, in the sense of the Roman imperial constitution) at the head. For he has to enforce the moral and substantial; he has to uphold those essential ordinances which are already established; so that what among us belongs entirely to subjective freedom, here proceeds from the entire and general body of the state.