cover the real world or any part of it: in theory he retracted all belief in a real world and set in its place his conception or knowledge of it—therefore quite adequate to its object. If China was the oldest country he had heard of, the world began with China, and if Prussia was the youngest and he (as he had to be) its latest philosopher, the world ended with Prussia and with himself. This seems a monstrous egotism, but it is not arbitrary; in one sense it was the least pretentious of attitudes, since it was limited to the description of a current view, not of a separate or prior object. The value of a philosophy could lie only in the fullness and fidelity with which it might focus the conceptions of the age in which it arose. Hegel hoped to do this for his own times; he did not covet truth to anything further.
The same attitude explains the servility of his moral philosophy, which is simply an apology for the established order of things and for the prejudices of his time and country. His deepest conviction was that no system of ethics could be more, and if it tried to be more would be less, because it would be merely personal. When, for instance, he condemned harshly the Roman patria potestas it was because it offended the individualism of the Protestant and modern conscience; and if in the next breath he condemned even more harshly the sentimentalists
