Quem Adivinhar Do Que É Que Herr H. Está A Falar Ganha Um Café Pago

Now, because, on the one hand, the ethical order essentially consists in this immediate firmness of decision, and for that reason there is for consciousness essentially only one law, while, on the other hand, the ethical powers are real and effective in the self of consciousness, these powers acquire the significance of excluding and opposing one another: in self-consciousness they exist explicitly, whereas in the ethical order they are only implicit. The ethical consciousness, because it is decisively for one of the two powers, is essentially character; it does not accept that both have the same essential nature. For this reason, the opposition between them appears as an unfortunate collision of duty merely with a reality which possesses no rights of its own. The ethical consciousness is, qua self-consciousness, in this opposition and as such it at once proceeds to force into subjection to the law which it accepts, the reality which is opposed to it, or else to outwit it. Since it sees right only on one side and wrong on the other, that consciousness which belongs to the divine law sees on the other side only the violence of human caprice, while that which holds to human law sees in the other only the self-will and the disobedience of the individual who insists on being his own authority. For the commands of government have a universal, public meaning open to the light of day; the will of the other law, however, is locked up in the darkness of the nether regions, and in its outer existence manifests as the will of an isolated individual which, as contradicting the first, is a wanton outrage.

Hegel, Phenomenology of the Spirit, §466
OUP, Oxford: 1977. (trad.: A. V. Miller)