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[W]hen Hitler says that “the State dominates the nation because it alone represents it,” he is only putting into loose popular language the formula of Hegel, that “the State is the general substance, whereof individuals are but accidents.”
--
Albert Jay Nock, Our Enemy the State (1935)

 

Georg Wilhelm Friedrich Hegel

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"The 'state' on the modern conception is a legally defined term which refers, at the level of substance, to a state power that possesses both internal and external sovereignty, at the spatial level over a clearly delimited terrain (the state territory) and at the social level over the totality of members (the body of citizens or the people). State power constitutes itself in the forms of positive law, and the people is the bearer of the legal order whose jurisdiction is restricted to the state territory. In political usage, the concepts 'nation' and 'people' have the same extension. But in addition to its legal definition, the term 'nation' has the connotation of a political community shaped by common descent, or at least by a common language, culture, and history. A people becomes a 'nation' in this historical sense only in the concrete form of a particular form of life.

 

Jurgen Habermas‎

 

A nation is all the individuals of same blood, forming by their cohesion a natural related collective being with it s own organs and state which are social classes and the State and the same soul, which is nationality.

 

A.C. Cuza

 

Although Saussure recognized the necessity of putting the phonic substance between brackets ("What is essential in language, we shall see, is foreign to the phonic character of the linguistic sign" [po 21]. "In its essence it [the linguistic signifier] is not at all phonic" [po 164]), Saussure, for essential, and essentially metaphysical, reasons had to privilege speech, everything that links the sign to phone. He also speaks of the "natural link" between thought and voice, meaning and sound. He even speaks of "thought-sound". I have attempted elsewhere to show what is traditional in such a gesture, and to what necessities it submits. In any event, it winds up contradicting the most interesting critical motive of the Course, making of linguistics the regulatory model, the "pattern" for a general semiology of which it was to be, by all rights and theoretically, only a part. The theme of the arbitrary, thus, is turned away from its most fruitful paths (formalization) toward a hierarchizing teleology:... One finds exactly the same gesture and the same concepts in Hegel. The contradiction between these two moments of the Course is also marked by Saussure's recognizing elsewhere that "it is not spoken language that is natural to man, but the faculty of constituting a language, that is, a system of distinct signs ... ," that is, the possibility of the code and of articulation, independent of any substance, for example, phonic substance.

 

Jacques Derrida

 

Is not the minimal state, the framework for utopia, an inspiring vision?
The minimal state treats us as inviolate individuals, who may not be used in certain ways by others as means or tools or instruments or resources; it treats us as persons having individual right with the dignity this constitutes. Treating us with respect by respecting our rights, it allows us, individually or with whom we please, to choose our life and to realize our ends and our conception of ourselves, insofar as we can, aided by the voluntary cooperation of other individuals possessing the same dignity. How dare any state or group of individuals do more? Or less?

 

Robert Nozick