The economic structure of the society existing before the state made the organization of education necessary in a new way as a generally valid social institution. Hegel was one of the first to recognize this. In this sense, he perceived the signature of a modern society that was emerging at the time. Hegel's notion of education (Bildung) is - perhaps at first glance - the external approach based on the talk of institutionalising educational processes to which Hegel's own ideas and aims can be compared. Readers of the Phenomenology of the Spirit will mainly be irritated by this approach. Institutionalized education - as one would say today - pertains to issues related to the historically sedimented balance between economic, cultural and social capital, in brief, the social macro-level. On the organizational meso-level there remains the question as to the problems of administration or of imparting learning and knowledge resources. Here, one should also not forget the third aspect of the linking and processing achievements of the concrete actors, known as the individual micro-level. We will see that in Hegel 'Bildung' is primarily addressed in these contexts. Hegelianism is generally associated with the philosophy of the Hegelian School and the continuing influence of Hegel's ideas. Hegelianism found significant echo even in the language used by the educated bourgeois class in a variety of ways, also in literary life and journalism. My discussion of this subject can be summed up in the following arguments1.The systematic place of institutionalised education (Bildung) can be found in Hegel's philosophy of law. Here I will focus on Hegel's view of theoretical and practical education and work. 2. Hegel delineates his notion of education is delineated on the one hand from that of the philanthropists and on the other hand, from that of the emphatic neo-humanists by pointing to the necessity of education as a social institution. Here this necessity is should not just be ascribed to the principles of utility - as the philanthropists still do it - or to education as the highest value (cf. Humboldt's "Ideen zu einem Versuch, die Grenzen der Wirksamkeit des Staates zu bestimmen") as Hegel's critique of the cult of the individual shows. The "idiosyncracy" of the individual disappears in the ethical reality which is objective spirit. In the objectivity of ethical life individuals have "their own character, their own real inner generality". Thus the individual attains the right "that it is a citizen of a good state." Hegel explicitly takes issue with a pedagogical individualism. In Hegel, the idea is not that the pupil is to be simply trained to become a servant of an empirical state machine. Instead, the individual is supposed to be placed in the objective- intellectual world so that it relates to the supra-individual formations. 3. The substance has to be defined as a subject. This statement not only formulates the program of logic. It could also be the transition to imparting the semantic analysis of the passages that Hegel wrote in the Phenomenology of the Spirit under the heading of "The Alienating Spirit; Bildung". Subjectivity must be conceived that the meaning of substance can be found in it again. 4. In the realm of schooling Hegel strongly advocated a separation of state and church.Hermeneutic interpretation of sources Hirstorical reconstruction Horst Pfeiffle: Pädagogische und politische Schriften und Reden Ernst v. Feuchtersleben.Textkritische Edition. Verlag der der österreichischen Akademie der Wissenschaften.Wien 2006. Vierteljahresschrift für wissenschaftliche Pädagogik.