「法」在歐陸語言裹具有豐富的內涵； 它不僅僅是「法律」， 也是「權利」，而且是「正義」、「正當」、「正確」。我們可以用「對」一言以蔽之。黑格爾的《法哲學》包含「抽象法」、「道德」與「倫理」三個環節。這三個環節可以理解為是意志對於「對」的三種實踐的形式。《法哲學》的辯證運動，是作為在己的法之意志與在且對己的法之律則的比較與改變的過程。「倫理」環節的導出，要從意志直接的以其向外所對為「對」出發，是為「抽象法」。「抽象法」的意志因為「犯罪」與「懲罰」回到它的自身，過渡向「道德」。《法哲學》從「抽象法」到「道德」的發展，其意義有如《聖經》從「舊約」到「新約」的發展。「道德」環節的主體從「意圖」發展為「目的」，最後厎於「良知」，其客體則從直接的意圖對象發展為「幸福」，最後厎於至善。當這個「善」具有具體的內容，道德 就過渡為「倫理」。

　　　　　 The “Right” in the languages of the continental Europe has a wide range of meanings. It can signify “law” as well as “entitlement”. It also means “justice”, “legality” and “rightness”. There are three moments in Hegel's Philosophy of Right: Abstract Right, Morality and Ethics. They can be comprehended as three forms of “Right” which the Will. The dialectical movement in the Philosophy of Right is the process of comparison and alteration of the Will, as the Right in itself, and the Right in and for its If. The introduction of the moment of Ethics is traced to the Abstract Right, which takes the direct object as “right”. The Abstract Right returns to the Will by way of crime and punishment. And when the Will finds itself, The Abstract Right passes into Morality. The development from the Abstract Right to Morality in the Philosophy of Right has analogy with the development from the Old Testament to the New Testament in the Bible. The subject of Morality develops from the design into the intention, and finally into the conscience, while the object of it develops from what is designed into the welfare, and finally into the Good. When there is concrete content in the Good, the Morality passes into Ethics.