H. J. Stenning - Selected Essays (Chap. 2.2) lyrics

The Capacity of Modern Jews and Christians to become Free, by Bruno Bauer. Under this form Bauer deals with the relation of the Jewish and Christian religion, as well as with the relation of the same to criticism. Its relation to criticism is its relation “to the capacity to be free.” It follows: “The Christian has only one stage to surmount, viz.: his religion, in order to abolish religion generally,” and therefore to become free. “The Jew, on the contrary, has to break not only with his Jewish essence, but also with the development of the completion of his religion, with a development that has remained alien to him” (p. 71). Bauer therefore transforms here the question of Jewish emancipation into a purely religious question. The theological scruple as to who stood the most chance of being saved, Jew or Christian, is here repeated in the enlightened form: which of the two is most capable of emancipation? It is no longer a question of whether Judaism or Christianity makes free? but rather on the contrary: which makes more for freedom, the negation of Judaism or the negation of Christianity? “If they wish to be free, Jews should be converted, not to Christianity, but to Christianity in dissolution, to religion generally in dissolution, that is to enlightenment, criticism and its results, to free humanity,” p. 70. It appears that Jews have still to be converted, but to Christianity in dissolution, instead of to Christianity. Bauer requires Jews to break with the essence of the Christian religion, a requirement which, as he says himself, does not arise from the development of Jewish essentials. As Bauer had interpreted Judaism merely as a crude-religious criticism of Christianity, and had therefore read “only” a religious meaning into it, it was to be foreseen that the emancipation of the Jews would be transformed into a philosophic-theological act. Bauer conceives the ideal abstract being of the Jew, his religion as his whole being. Consequently he correctly infers: “The Jew gives mankind nothing, when he despises his narrow law, when he abolishes his whole Judaism,” p. 65. The relation of Jews and Christians is therefore as follows: the sole interest of Christians in the emancipation of the Jews is a general human, a theoretical interest. Judaism is a detrimental fact in the religious eyes of Christians. As soon as their eyes cease to be religious, this fact ceases to be detrimental. The emancipation of Jews in itself is no work for Christians. But in order to emancipate himself, the Jew has to undertake not only his own work, but at the same time the work of the Christian, the criticism of the synoptics, etc. We will try to get rid of the theological conception of the question. The question of the capacity of the Jews for emancipation is from our standpoint transformed into the question, what particular social element has to be overcome in order to abolish Judaism? For the capacity for emancipation of the modern Jew is the relation of Judaism to the emancipation of the modern world. This relation is necessarily disclosed by the special position of Judaism in the modern subjugated world. Let us consider the real worldly Jews, not the Sabbath Jews, as Bauer does, but the every-day Jews. We will not look for the secret of the Jew in his religion, but we will look for the secret of religion in the real Jew. What is the secular basis of Judaism? Practical needs, egoism. What is the secular cult of the Jew? Huckstering. What is his secular God? Money. Very well. Emancipation from huckstering and from money, and therefore from practical, real Judaism would be the self-emancipation of our epoch. An organization of society, which would abolish the fundamental conditions of huckstering, and therefore the possibility of huckstering, would render the Jew impossible. His religious consciousness would dissolve like a mist in the real vital air of society. On the other hand: if the Jew recognizes as valueless this his practical essence, and labours for its abolition, he would work himself free of his previous development, and labour for human emancipation generally, turning against the supreme practical expression of human self-alienation. We therefore perceive in Judaism a general pervading anti-social element, which has been carried to its highest point by the historical development, in which Jews in this bad relation have zealously co-operated, a point at which it must necessarily dissolve itself. The emancipation of the Jews in its last significance is the emancipation of mankind from Judaism. The Jew has already emancipated himself in Jewish fashion. “The Jew who in Vienna, for example, is only tolerated, determines by his financial power the fate of the whole Empire. The Jew who may be deprived of rights in the smallest German State, determines the fate of Europe.” “While the corporations and guilds excluded the Jew, the enterprise of industry laughs at the obstinacy of the medieval institution.” (Bauer, “The Jewish Question,” p. 14.) This is no isolated fact. The Jew has emancipated himself in Jewish fashion, not only by taking to himself financial power, but by virtue of the fact that with and without his co-operation, money has become a world power, and the practical Jewish spirit has become the practical spirit of Christian nations. The Jews have emancipated themselves in so far as Christians have become Jews. “The pious and politically free inhabitant of New England,” relates Colonel Hamilton, “is a kind of Laokoon, who does not make even the slightest effort to free himself from the serpents which are throttling him. Mammon is his god, he prays to him, not merely with his lips, but with all the force of his body and mind. “In his eyes, the world is nothing more than a Stock Exchange, and he is convinced that here below he has no other destiny than to become richer than his neighbours. When he travels, he carries his shop or his counter on his back, so to speak, and talks of nothing but interest and profit.” The practical domination of Judaism over the Christian world has reached such a point in North America that the preaching of the Gospel itself, the Christian ministry, has become an article of commerce, and the bankrupt merchant takes to the Gospel, while the minister grown rich goes into business. “He whom you see at the head of a respectable congregation began as a merchant; his business failing, he became a minister. The other started his career in the ministry, but as soon as he had saved a sum of money, he abandoned the pulpit for the counter. In the eyes of a large number, the ministry is a commercial career.” Beaumont. According to Bauer, to withhold political rights from the Jew in theory, while in practice he wields enormous power, exercising wholesale the influence he is forbidden to distribute in retail, is an anomaly. The contradiction between the practical, political power of the Jew and his political rights is the contradiction between politics and financial power generally. While the former is raised ideally above the latter, it has in reality become its bond slave. Judaism has persisted alongside of Christianity not only as religious criticism of Christianity, not only as the embodiment of doubt in the religious parentage of Christianity, but equally because Judaism has maintained itself, and even received its supreme development, in Christian society. The Jew who exists as a peculiar member of bourgeois society, is only the particular expression of the Judaism of bourgeois society. Judaism has survived not in spite of, but by virtue of history. Out of its own entrails, bourgeois society continually creates Jews. What was the foundation of the Jewish religion? Practical needs, egoism. Consequently the monotheism of the Jew is in reality the polytheism of many needs. Practical needs or egoism are the principle of bourgeois society, and they appear openly as such so soon as bourgeois society gives birth to the political state. The God of practical needs and egoism is money. Money is the jealous God of Israel, by the side of which no other god may exist. Money degrades all the gods of man and converts them into commodities. Money is the general and self-constituted value of all things. Consequently it has robbed the whole world—the world of mankind as well as Nature—of its peculiar value. Money is the being of man's work and existence alienated from himself, and this alien being rules him, and he prays to it. The God of the Jews has secularized himself and become the universal God. Exchange is the Jew's real God. The conception of Nature which prevails under the rule of private property and of money is the practical degradation of Nature, which indeed exists in the Jewish religion, but only in imagination. In this sense Thomas Münzer declared it to be intolerable “that all creatures have been turned into property, the fishes in the water, the birds in the air, the growths of the soil.” What remains as the abstract part of the Jewish religion, contempt for theory, for art, for history, for man as an end in himself, is the real conscious standpoint and virtue of the monied man. The generic relation itself—the relation of man to woman, etc., becomes an object of commerce. Woman is bartered. The chimerical nationality of the Jew is the nationality of the merchant, of the monied man generally. The baseless law of the Jew is only the religious caricature of the baseless morality and of right generally, of the merely formal ceremonies which pervade the world of egoism. Here also the highest relation of man is the legal relation—the relation to laws which do not govern him because they are the laws of his own will and being, but because they are imposed on him from without. Any infraction thereof is punished. Jewish Jesuitism, the same practical Jesuitism that Bauer infers from the Talmud, is the relation of the world of egoism to the laws which dominate it, and the cunning circumvention of which is the supreme art of this world. The movement of this world within its laws is necessarily a continual abrogation of the law. Judaism cannot develop any further as a religion, that is theoretically, because the philosophy of practical needs is limited by its nature and is exhausted in a few moves. Judaism could create no new world; it could only draw the new world creations and world relations within the orbit of its activity, because the practical need whose rationale is egoism remains a pa**ive state, which does not extend itself by spontaneous act, but only expands with the development of social conditions. Judaism reaches its acme with the completion of bourgeois society, but bourgeois society first completes itself in the Christian world. Only under the reign of Christianity, which turns all national, natural, moral and theoretical relations into relations external to man, can bourgeois society separate itself entirely from the political life, dissever all the generic ties of the individual, set egoism in the place of these generic ties, and dissolve the human world into a world of atomized, mutually hostile individuals. Christianity sprang out of Judaism. It has again withdrawn into Judaism. The Christian from the outset was the theorizing Jew; the Jew is therefore the practical Christian, and the practical Christian has again become a Jew. Christianity had only appeared to overcome Judaism. It was too noble, too spiritual to abolish the crudeness of practical needs except by elevation into the blue sky. Christianity is the sublime idea of Judaism. Judaism is the common application of Christianity, but this application could only become general after Christianity had completed the alienation of man from himself, and theoretically from Nature. Not until then could Judaism attain to general domination and turn the alienated individual and alienated Nature into alienable and saleable objects. Just as the individual while he remained in the toils of religion could only objectivize his being by turning it into a fantastic and alien being, so under the domination of egoistic needs he can only manifest himself in a practical way and only create practical objects by placing both his products and his activity under the domination of an alien being, and investing them with the significance of an alien being—of money. The Christian selfishness of bliss is necessarily transmuted in its completed practice into the material selfishness of the Jew, heavenly needs become earthly needs, and subjectivity becomes egoism. We do not explain the Jew's tenacity from his religion, but rather from the human basis of his religion, that is, practical needs, egoism. Because the real essence of the Jew has been generally realized and secularized in bourgeois society, the latter could not convince the Jew of the unreality of his religious essence, which is merely the ideal reflexion of his practical needs. Consequently, it is not only in the Pentateuch or the Talmud, but also in present-day society that we find the essence of the modern Jew; not as an abstract, but as an extremely empirical being, not merely in the form of the Jew's limitations, but in that of the Jewish limitations of society. As soon as society succeeds in abolishing the empirical essence of Judaism, the huckster, and the conditions which produce him, the Jew will become impossible, because his consciousness will no longer have a corresponding object, because the subjective basis of Judaism, viz.: practical needs, will have been humanized, because the conflict of the individual sensual existence with the generic existence of the individual will have been abolished. The social emancipation of the Jew is the emancipation of society from Judaism.