Library:The Jewish Question - Revision history

CriticalResist: cats

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	~~[[Category:The Jewish Question]]~~

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CriticalResist at 12:09, 12 October 2024

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	~~{{title\|''The Jewish Question'', by Bruno Bauer}}~~{{Library work		{{Library work
	\| title = The Jewish Question		\| title = The Jewish Question
	\| ~~written by~~ = [[Bruno Bauer]]		\| author = Bruno Bauer
	\| written in =		\| written in =
	\| published = 1867		\| published = 1867
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	\| caption =		\| caption =
	}}		}}

	~~[[The Jewish Question]] by [[Bruno Bauer]]~~

	'''The text has been acquired via OCR and therefore currently has many errors.'''		'''The text has been acquired via OCR and therefore currently has many errors.'''
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Jucheguevara: Jucheguevara moved page Gulag:The Jewish Question to Library:The Jewish Question: moving gulag items into library

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Jucheguevara moved page Gulag:The Jewish Question to Library:The Jewish Question: moving gulag items into library

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Spookfessor: /* Civil Society */ added quote id

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	This egotistic activity of civil society has been restricted in the Christian state by forms which take some of its ugliness away and which connect it with the interests or honor. The special ways of supplying certain needs have been brought together in estates; and that class in which the need of the moment had the greatest power, in which, therefore, greed is most rampant, the tradesmen, were organized in the Christian state in the form of corporations. The member ·of the corporation has as such the obligation to pursue not only his personal interests but the interests of his guild. In this manner certain limits are set to his own interests, and he feels honored because he feels now that he cares not only for the needs of individuals but for the needs of society in general.		This egotistic activity of civil society has been restricted in the Christian state by forms which take some of its ugliness away and which connect it with the interests or honor. The special ways of supplying certain needs have been brought together in estates; and that class in which the need of the moment had the greatest power, in which, therefore, greed is most rampant, the tradesmen, were organized in the Christian state in the form of corporations. The member ·of the corporation has as such the obligation to pursue not only his personal interests but the interests of his guild. In this manner certain limits are set to his own interests, and he feels honored because he feels now that he cares not only for the needs of individuals but for the needs of society in general.

	But where demand with its accidental caprices and moods rules absolutely, where the satisfaction of the demand is again dependent on accidents of nature, there the individual can personally remain honest, but cannot protect himself against sudden, unexpected changes which are beyond his calculation. <u>Demand, the basis of civil society, which secures its existence and guarantees its necessity, exposes it at the same time to continuous dangers, gives it an element of insecurity, and causes that ever changing mixture of poverty and wealth, misery and prosperity change.</u>		But where demand with its accidental caprices and moods rules absolutely, where the satisfaction of the demand is again dependent on accidents of nature, there the individual can personally remain honest, but cannot protect himself against sudden, unexpected changes which are beyond his calculation. <u id="quote_1">Demand, the basis of civil society, which secures its existence and guarantees its necessity, exposes it at the same time to continuous dangers, gives it an element of insecurity, and causes that ever changing mixture of poverty and wealth, misery and prosperity change.</u>

	This element of insecurity was not created by the Jews; it belongs to society; they are not to be blamed for its existence. But it is another question whether it should perhaps be counted as a merit that they - by means of usury - have exploited it and have made this their domain to the exclusion of all other activities in the circles of civil society.		This element of insecurity was not created by the Jews; it belongs to society; they are not to be blamed for its existence. But it is another question whether it should perhaps be counted as a merit that they - by means of usury - have exploited it and have made this their domain to the exclusion of all other activities in the circles of civil society.

Spookfessor: /* Civil Society */ Added highlight of quote

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	'''The text has been acquired via OCR and therefore currently has many errors.'''		'''The text has been acquired via OCR and therefore currently has many errors.'''

			Excerpts quoted by [[Karl Marx]] in [[Library:On the Jewish question\|On the Jewish question]] have been <u>underlined</u>.

	==Introduction==		==Introduction==
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	This situation repeats itself in civil society in general.		This situation repeats itself in civil society in general.

	=== Civil Society ===		=== <u>Civil Society</u> ===
	Demand is the mighty spring Which puts civil society in motion. Everyone utilizes everyone else to satisfy his own needs, and he in turn is utilized by others for the same purpose. tailor utilizes my need to support his family. ~~The~~ I utilize him to supply my need. This egotistic activity or civil society has been restricted in the Christian state by forms which take some ~~· or~~ its ugliness away and which connect it with the interests or honor. The special ways of supplying certain needs have been brought together in estates; and that class in which the need of the moment had the greatest power, in which, therefore, greed is most rampant, the tradesmen, were organized in the Christian state in the form of corporations. The member ·of the corporation has as such the obligation to pursue not only his personal interests but the interests of his guild. In this manner certain limits are set to his own interests, and he feels honored because he feels now that he cares not only for the needs of individuals but for the needs of society in general. But where demand with its accidental caprices and moods rules absolutely, where the satisfaction of the demand is again dependent on accidents of nature, there the individual can personally remain honest, but cannot protect himself against sudden, unexpected changes which are beyond his calculation. Demand, the basis of civil society, which secures its existence and guarantees its necessity, exposes it at the same time to continuous dangers, gives it an element of insecurity, and causes that ever changing mixture of poverty and wealth, misery and prosperity change.		Demand is the mighty spring Which puts civil society in motion. Everyone utilizes everyone else to satisfy his own needs, and he in turn is utilized by others for the same purpose. tailor utilizes my need to support his family. I utilize him to supply my need.

			This egotistic activity of civil society has been restricted in the Christian state by forms which take some of its ugliness away and which connect it with the interests or honor. The special ways of supplying certain needs have been brought together in estates; and that class in which the need of the moment had the greatest power, in which, therefore, greed is most rampant, the tradesmen, were organized in the Christian state in the form of corporations. The member ·of the corporation has as such the obligation to pursue not only his personal interests but the interests of his guild. In this manner certain limits are set to his own interests, and he feels honored because he feels now that he cares not only for the needs of individuals but for the needs of society in general.

			But where demand with its accidental caprices and moods rules absolutely, where the satisfaction of the demand is again dependent on accidents of nature, there the individual can personally remain honest, but cannot protect himself against sudden, unexpected changes which are beyond his calculation. <u>Demand, the basis of civil society, which secures its existence and guarantees its necessity, exposes it at the same time to continuous dangers, gives it an element of insecurity, and causes that ever changing mixture of poverty and wealth, misery and prosperity change.</u>

			This element of insecurity was not created by the Jews; it belongs to society; they are not to be blamed for its existence. But it is another question whether it should perhaps be counted as a merit that they - by means of usury - have exploited it and have made this their domain to the exclusion of all other activities in the circles of civil society.

			Like the gods or Epicure who live in interstellar spaces and are freed from specific labors, so the Jews have struck roots out- side the corporate interests in the gape and crevices of society, and have caught the victims or the element or insecurity in civil society.

	This element of insecurity was not created by the Jews; it belongs to society; they are not to be blamed for its exlatence. But it is another question whether it should perhaps be counted as a merit that they - by means or usury - have exploited it and have made this their domain to the exclusion or all other activities in the circles of civil society. Like the gods or Epicure who live in interstellar spaces and are freed from specific labors, so the Jews have struck roots out- side the corporate interests in the gape and crevices of society, and have caught the victims or the element or insecurity in civil society. But, their advocates reply, they were denied admittance to these estates and corporations. But the question is this, would they, who regard themselves as a nation, have been able to assume a real and "sincere' position in those circles, did they not exclude themselves? As they, as a nation, stand outside the interests or the peoples, were they not forced to assume a position outside the interests of estates and corporations?		But, their advocates reply, they were denied admittance to these estates and corporations. But the question is this, would they, who regard themselves as a nation, have been able to assume a real and "sincere' position in those circles, did they not exclude themselves? As they, as a nation, stand outside the interests or the peoples, were they not forced to assume a position outside the interests of estates and corporations?

	What? they will reply again, you will not acknowledge the industry of the Jews, their frugality, their perseverance in their work, their inventiveness in seeking new sources of profit, their indefatigable endurance? We have acknowledged all this. Now we allow ourselves two more questions.		What? they will reply again, you will not acknowledge the industry of the Jews, their frugality, their perseverance in their work, their inventiveness in seeking new sources of profit, their indefatigable endurance? We have acknowledged all this. Now we allow ourselves two more questions.
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	=== The Zeal and Exclusiveness of Christian Love ===		=== The Zeal and Exclusiveness of Christian Love ===
	Christianity confesses the law of Love, but it has also to observe the law of Faith. Christian love is zealous and comprehensive, but it is both in the interest of Faith only. It embraces the whole world, but only to give to it the treasure of Faith. It does not go forth to men as such, but to men as believers and as persons who can or shall become believers,and have to become believers if they do not wish to be damned . If it is written that ..God,as the God of Love, does not look at the person, that anyone who tears him and does the right is acceptable to him, this merely means that God does· not ·discriminate among the nations but accepts into his kingdom everyone who accepts the true faith. Christian Love i8 universal in that it does not distinguish between nations and offers to all nations the treasure or Faith. But universal is also its zeal, as it excludes everything that resists .and contradicts the faith. The Christian religion is ~he abolition of Judaism, therefore it also abolishes Jewish exclusiveness. This is true, however, ~~in- sofar~~ as it really is the perfection or Judaism and its exclusiveness. Judaism denied the right of existence of other nations but permitted them to exist. Its fanaticism and exclusiveness were not yet translated into action, the word had not yet become flesh, the fire or a single exclusive religion had not7et been 'thrown into the world. "I have come to light a fire on earth," says the evangel, "I wish it were burning already."		Christianity confesses the law of Love, but it has also to observe the law of Faith. Christian love is zealous and comprehensive, but it is both in the interest of Faith only. It embraces the whole world, but only to give to it the treasure of Faith. It does not go forth to men as such, but to men as believers and as persons who can or shall become believers,and have to become believers if they do not wish to be damned . If it is written that ..God,as the God of Love, does not look at the person, that anyone who tears him and does the right is acceptable to him, this merely means that God does· not ·discriminate among the nations but accepts into his kingdom everyone who accepts the true faith. Christian Love i8 universal in that it does not distinguish between nations and offers to all nations the treasure or Faith. But universal is also its zeal, as it excludes everything that resists .and contradicts the faith. The Christian religion is ~he abolition of Judaism, therefore it also abolishes Jewish exclusiveness. This is true, however, insofar as it really is the perfection or Judaism and its exclusiveness. Judaism denied the right of existence of other nations but permitted them to exist. Its fanaticism and exclusiveness were not yet translated into action, the word had not yet become flesh, the fire or a single exclusive religion had not7et been 'thrown into the world. "I have come to light a fire on earth," says the evangel, "I wish it were burning already."

	Christianity has taken the exclusiveness of Judaism seriously, has put it into effect, and abolished all differences between nations. Zeal for the Faith means nothing more than the exclusive upholding of the Christian principle or the tire or Christian Love. 'Ibis tire lights up the whole history of the Christian church and flares up in specially blessed epochs to give them a special splendor. Augustine, for instance, wrote in its light when he fought against the schismatics in North Africa, when he commanded the prosecution of the heretics. The fire lighted the path of the crusaders on their way to the Orient; it shone for the Spaniards when they fought to convert the peoples or America; it shone in the night of St. Bartholomew and in the Dragonades. Therefore, it Christian zeal is directed also against Judaism, this is not inexplicable and the Jews have no right to complain. From Judaism the Christian religion has taken over the zeal, the exclusiveness, the polemic against all who contradict it. zeal ie nothing else but the perfection, Christian the consequent, the serious and effective putting into action of Jewish zeal. So, even it it is directed against Judaism, this means only that it is hurt by its own consequent. It is in the nature or the consequent to battle against that from which it emerged. It Christianity fights Judaism, that means only that zeal exalted to perfection is directed against a zeal which is still limited and less energetic. From Jews and Christians one hears: "The fact that some Jews and Christians hate each other is not the fault or their religion, but a misunderstanding of their religion." An extraordinary understatement, that ~~<u>~~some~~</u>~~! Is it true, then, that only ~~<u>~~some~~</u>~~ Christians and Jews, hated, persecuted, oppressed during eighteen hundred years? Have they all misunderstood their religion? No, they hated each other because they still had real religion, because they lalew the meaning of religion, and really followed the commands or their religion. If after two thousand years of proof to the contrary some people assert that the hatred between the two religions was only due to a misunderstanding, this proves only that they themselves do not understand any longer what religion is. If the mutual hatred has really abated, the cause can only be that religious zeal is diminished; this means that since real religion has to be zealous, religion itself has lost its power ~~•••~~ The illusion under which the Jewish and Christian advocates of emancipation are laboring is best shown when they ask, "Why, of all things, should the fact that the Jews are forever segregated from the Christians in their religion and way of life be a reason for robbing them of human and civil rights?"		Christianity has taken the exclusiveness of Judaism seriously, has put it into effect, and abolished all differences between nations. Zeal for the Faith means nothing more than the exclusive upholding of the Christian principle or the tire or Christian Love. 'Ibis tire lights up the whole history of the Christian church and flares up in specially blessed epochs to give them a special splendor. Augustine, for instance, wrote in its light when he fought against the schismatics in North Africa, when he commanded the prosecution of the heretics. The fire lighted the path of the crusaders on their way to the Orient; it shone for the Spaniards when they fought to convert the peoples or America; it shone in the night of St. Bartholomew and in the Dragonades. Therefore, it Christian zeal is directed also against Judaism, this is not inexplicable and the Jews have no right to complain. From Judaism the Christian religion has taken over the zeal, the exclusiveness, the polemic against all who contradict it. zeal ie nothing else but the perfection, Christian the consequent, the serious and effective putting into action of Jewish zeal. So, even it it is directed against Judaism, this means only that it is hurt by its own consequent. It is in the nature or the consequent to battle against that from which it emerged. It Christianity fights Judaism, that means only that zeal exalted to perfection is directed against a zeal which is still limited and less energetic. From Jews and Christians one hears: "The fact that some Jews and Christians hate each other is not the fault or their religion, but a misunderstanding of their religion." An extraordinary understatement, that some! Is it true, then, that only some Christians and Jews, hated, persecuted, oppressed during eighteen hundred years? Have they all misunderstood their religion? No, they hated each other because they still had real religion, because they lalew the meaning of religion, and really followed the commands or their religion. If after two thousand years of proof to the contrary some people assert that the hatred between the two religions was only due to a misunderstanding, this proves only that they themselves do not understand any longer what religion is. If the mutual hatred has really abated, the cause can only be that religious zeal is diminished; this means that since real religion has to be zealous, religion itself has lost its power. The illusion under which the Jewish and Christian advocates of emancipation are laboring is best shown when they ask, "Why, of all things, should the fact that the Jews are forever segregated from the Christians in their religion and way of life be a reason for robbing them of human and civil rights?"

	=== Human Rights and the Christian State ===		=== Human Rights and the Christian State ===
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	The idea of human rights was discovered for the Christian world in the last century only. It is not innate in man, it has rather been won in battle against historical traditions which determined the education of men until now. So human rights are not a gift of nature or of history, but a prize which was won in the fight against the accident of birth and against privilege which came down through history from generation to generation. Human rights are the result of education, and they can be possessed only by those who acquire and deserve them. Can the Jew really possess them as long as he lives as a Jew in perpetual segregation from others, as long as he therefore must declare that the others are not really his fellow men? long as he is a Jew, his Jewishness As must be stronger in him than his humanity, and keep him apart from non-Jews. He declares by this segregation that this, his Jewishness, is his true, highest nature, which has to have precedence over his humanity. In the same manner the Christian as a Christian cannot grant human rights. What neither or the two parties possesses it cannot give to or accept from the other. But surely citizens rights could be granted the Jews? cannot be deprived of civil rights. (		The idea of human rights was discovered for the Christian world in the last century only. It is not innate in man, it has rather been won in battle against historical traditions which determined the education of men until now. So human rights are not a gift of nature or of history, but a prize which was won in the fight against the accident of birth and against privilege which came down through history from generation to generation. Human rights are the result of education, and they can be possessed only by those who acquire and deserve them. Can the Jew really possess them as long as he lives as a Jew in perpetual segregation from others, as long as he therefore must declare that the others are not really his fellow men? long as he is a Jew, his Jewishness As must be stronger in him than his humanity, and keep him apart from non-Jews. He declares by this segregation that this, his Jewishness, is his true, highest nature, which has to have precedence over his humanity. In the same manner the Christian as a Christian cannot grant human rights. What neither or the two parties possesses it cannot give to or accept from the other. But surely citizens rights could be granted the Jews? cannot be deprived of civil rights. (

	The question is, rather, whether in a Christian state as such there are such universal rights, whether there are not exclusively special rights, that is a greater or smaller sum of privileges which are a right for some and a non-right, but not as such a wrong, for the other; for the other will have his own special privileges, unless one would want to assert that the sum of special rights is at the same time the sum total of wrongs, or that the lack of universal civil rights is the universal wrong. Do the Jews want to become "Citizens" in the Christian state? Ask first whether this state knows "citizens" or only subjects; whether the Jewish quarter is a contradiction if the subjects are divided into special estates according to privilege; whether it would even be remarkable if the Jews were commanded to wear special attire or special badges, if even the estates when formally represent- ed must wear different clothes. One refers to concessions which the Christian state has made in periods of stress - concessions which were almost as ~~comprehen- sive~~ as a complete equalization of the Jews with the Christians. One should first ask whether the state was not at such moments in need and danger of its life, and only made concessions to the Jews in order not to perish completely, a higher state-idea. It had to make concessions to Then do not complain that the state later withdrew to a certain extent, the concessions made in times or danger. Are the Jews the only ones who suffer? general experience? Is not this a If they are condemned to an existence under special rights again, is it not because privilege in general is ruling. again or is intended to rule again? Ask, rather, what they did in the intervening time, what did they do to show that they had grown out of the status of privileged subjects.		The question is, rather, whether in a Christian state as such there are such universal rights, whether there are not exclusively special rights, that is a greater or smaller sum of privileges which are a right for some and a non-right, but not as such a wrong, for the other; for the other will have his own special privileges, unless one would want to assert that the sum of special rights is at the same time the sum total of wrongs, or that the lack of universal civil rights is the universal wrong. Do the Jews want to become "Citizens" in the Christian state? Ask first whether this state knows "citizens" or only subjects; whether the Jewish quarter is a contradiction if the subjects are divided into special estates according to privilege; whether it would even be remarkable if the Jews were commanded to wear special attire or special badges, if even the estates when formally represent- ed must wear different clothes. One refers to concessions which the Christian state has made in periods of stress - concessions which were almost as comprehensive as a complete equalization of the Jews with the Christians. One should first ask whether the state was not at such moments in need and danger of its life, and only made concessions to the Jews in order not to perish completely, a higher state-idea. It had to make concessions to Then do not complain that the state later withdrew to a certain extent, the concessions made in times or danger. Are the Jews the only ones who suffer? general experience? Is not this a If they are condemned to an existence under special rights again, is it not because privilege in general is ruling. again or is intended to rule again? Ask, rather, what they did in the intervening time, what did they do to show that they had grown out of the status of privileged subjects.

	One more question we have to point out from the correct angle. The solution would seem most difficult, even impossible, if the contrast is conceived of as purely religious; for religion is exclusiveness, and two religions, as long as each is recognized as the highest and as revealed truth, can never make peace with one another.		One more question we have to point out from the correct angle. The solution would seem most difficult, even impossible, if the contrast is conceived of as purely religious; for religion is exclusiveness, and two religions, as long as each is recognized as the highest and as revealed truth, can never make peace with one another.

Spookfessor at 09:39, 24 June 2021

2021-06-24T09:39:22Z

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	in which he finds himself since the downfall or his state is the consequence or God's curse on the enemies of the Messiah. what consists the misery or the Jews? suffer from the Christians? oppressed! But in Only in the oppression they The martyrs too were persecuted and Oppression and persecution always were the lot or those who fought for a higher idea against the tenets of their epoch and expected that the future would certainly bring Justification or their actions. the Christians? But how were the Jews oppressed and persecuted by Not as martyrs for a higher idea, not as martyrs for the future, but as martyrs of a past, a progress from which, they did not recognize. What one calls the curse or God is only the natural consequence or a Law. This Law is in itself chimerical and incapable or forming the core of a real national life. In addition to this it forbids progress which alone would have been able to give it some firm hold. The supposed divine curse is nothing else but the natural consequence of the contradiction which the Jews have created for themselves between History and their Law. A deputy from Wurttenberg (in 1828) declared that he saw it as a sign or the curse under which the Jews live that even the oppression which they suffered until now did not do them any good. "It is only by virtue or the blessings or Christianity that its adherents are improved and ennobled by oppression, a blessing in which the Jews do not participate." But even if we were to assume that oppression really ennobles and improves, which in spite of the usual sentimental assumption is not the case - do we have to have· recourse to supernatural dispensation if the effects are not always the same? Does the question need a religious answer, must the contrast be perpetuated by a religious slant? It is true, oppression can exalt, fortify, encourage progress; if it did not help the Jews in that manner, the reason was that they did not, like the Christians, represent progress, that they were not linked to the possibility or a step toward in world history. Only if this had been the case could oppression have helped them, if it is at all possible that pressure can be helpful by strengthening the elasticity or a party. We have shown that the question, posed correctly, makes the right answer an irresistible necessity. We will now give the answer:		in which he finds himself since the downfall or his state is the consequence or God's curse on the enemies of the Messiah. what consists the misery or the Jews? suffer from the Christians? oppressed! But in Only in the oppression they The martyrs too were persecuted and Oppression and persecution always were the lot or those who fought for a higher idea against the tenets of their epoch and expected that the future would certainly bring Justification or their actions. the Christians? But how were the Jews oppressed and persecuted by Not as martyrs for a higher idea, not as martyrs for the future, but as martyrs of a past, a progress from which, they did not recognize. What one calls the curse or God is only the natural consequence or a Law. This Law is in itself chimerical and incapable or forming the core of a real national life. In addition to this it forbids progress which alone would have been able to give it some firm hold. The supposed divine curse is nothing else but the natural consequence of the contradiction which the Jews have created for themselves between History and their Law. A deputy from Wurttenberg (in 1828) declared that he saw it as a sign or the curse under which the Jews live that even the oppression which they suffered until now did not do them any good. "It is only by virtue or the blessings or Christianity that its adherents are improved and ennobled by oppression, a blessing in which the Jews do not participate." But even if we were to assume that oppression really ennobles and improves, which in spite of the usual sentimental assumption is not the case - do we have to have· recourse to supernatural dispensation if the effects are not always the same? Does the question need a religious answer, must the contrast be perpetuated by a religious slant? It is true, oppression can exalt, fortify, encourage progress; if it did not help the Jews in that manner, the reason was that they did not, like the Christians, represent progress, that they were not linked to the possibility or a step toward in world history. Only if this had been the case could oppression have helped them, if it is at all possible that pressure can be helpful by strengthening the elasticity or a party. We have shown that the question, posed correctly, makes the right answer an irresistible necessity. We will now give the answer:

	==~~The problem posed correctly~~==		==Critique of Judaism==
			It is easy to figure out the level a state finds itself, if people are called statesmen who repeat again and again that Jews who disregard the commands of their ancient law and introduce reforms in their religious life, lose the respect of their Christian fellow citizens. In this regard the only question could certainly be whether the Jews are able to obey their ancient law, whether their present relationship to the law raises their morality, whether the relationship can really be a moral one, since it is even doubtful what is really their law.

	==~~Critique~~ of Judaism==		=== Is it the Mosaic Law or the Talmud? ===

			=== The Inconsistency and Inflexibility of the Jewish National Consciousness ===

			=== The Law in the Life of the Jews ===

			=== The Moral Standpoint of Later Judaism ===

	==Christianity's attitude toward Judaism==		==Christianity's attitude toward Judaism==
			The orthodox teaching was always that Judaism was the preparation for Christianity and Christianity the completion and perfection or Judaism. It seems, therefore, correct for us to call Christianity a Judaism which has effected its own completion, and to call Judaism an uncompleted, unfinished Christianity. The goal that Judaism had set for itself was that at the coming or the Messiah, the Temple rites would cease to exist and the Law would become the inner law or morality and personal conviction. But Judaism did not have the courage to reach this aim.

	==The status of the Jew in the Christian state==		==The status of the Jew in the Christian state==

Spookfessor: Fixed some spelling mistakes

2021-06-24T09:35:53Z

Fixed some spelling mistakes

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