Adorno's interpretation of Hegel is that he sacrifces individuality upon the altar of universality. Another quote from 'The Supramundane character of the Hegelian world from 'World Spirit and Natural History: An Excursion to Hegel,' the second section of Part three of Negative Dialectics. Adorno states:

The world spirit is said to be 'the spirit of the world as it explicates itself in human consciousness: men relate to it as individuals to the whole, which is their substance'. There Hegel is telling off the bourgeois conception of the individual, its vulgar nominalism. The very grimness with which a man clings to himself, as to the immediately sure and substantial, makes him an agent of the universal, and individuality a deceptive notion. On this, Hegel agreed with Schopenhauer; what he had over Schopenhauer was the insight that the abstract negation of individuality is not all there is to the dialectics of individuation and universality. The remaining objection, however - not just against Schopenhauer but against Hegel himself is that the individual, the necessary phenomenon of the essence, the objective tendency-, is right to turn against that tendency, since he confronts it with its externality and fallibility. This is implicit in Hegel's doctrine of the individual's substantiality 'by way of himself'. Yet instead of developing the doctrine, Hegel sticks to an abstract antithesis of universal and particular, an antithesis that ought to be unbearable to his own method.

This means that individual freedom does not get sacrificed in the service of the whole or state. A proper understanding of the logical structure of the text reveals that the whole both sustains and must be sustained by its parts. Hegel holds that the state "rests on the self-consciousness of subjectivity" and individual freedom. The implication of this assumption is that the state's institutions must 'be sustained and activated by that subjectivity and freeedom.