On the Jewish Question
The Jews desired civic and political emancipation or desired the political power?
Anfang von „Zur Judenfrage“ in den Deutsch-französischen Jahrbüchern 1844, Seite 182
The German Jews desire emancipation. What kind of emancipation do they desire? Civic, political emancipation.
Bruno Bauer replies to them: No one in Germany is politically emancipated. We ourselves are not free. How are we to free you? You Jews are egoists if you demand a special emancipation for yourselves as Jews. As Germans, you ought to work for the political emancipation of Germany, and as human beings, for the emancipation of mankind, and you should feel the particular kind of your oppression and your shame not as an exception to the rule, but on the contrary as a confirmation of the rule.
Or do the Jews demand the same status as Christian subjects of the state? In that case, they recognize that the Christian state is justified and they recognize, too, the regime of general oppression. Why should they disapprove of their special yoke if they approve of the general yoke? Why should the German be interested in the liberation of the Jew, if the Jew is not interested in the liberation of the German?
The Christian state knows only privileges. In this state, the Jew has the privilege of being a Jew. As a Jew, he has rights which the Christians do not have. Why should he want rights which he does not have, but which the Christians enjoy?
In wanting to be emancipated from the Christian state, the Jew is demanding that the Christian state should give up its religious prejudice. Does he, the Jew, give up his religious prejudice? Has he, then, the right to demand that someone else should renounce his religion?
By its very nature, the Christian state is incapable of emancipating the Jew; but, adds Bauer, by his very nature the Jew cannot be emancipated. So long as the state is Christian and the Jew is Jewish, the one is as incapable of granting emancipation as the other is of receiving it.
The Christian state can behave towards the Jew only in the way characteristic of the Christian state – that is, by granting privileges, by permitting the separation of the Jew from the other subjects, but making him feel the pressure of all the other separate spheres of society, and feel it all the more intensely because he is in religious opposition to the dominant religion. But the Jew, too, can behave towards the state only in a Jewish way – that is, by treating it as something alien to him, by counterposing his imaginary nationality to the real nationality, by counterposing his illusory law to the real law, by deeming himself justified in separating himself from mankind, by abstaining on principle from taking part in the historical movement, by putting his trust in a future which has nothing in common with the future of mankind in general, and by seeing himself as a member of the Jewish people, and the Jewish people as the chosen people.
On what grounds, then, do you Jews want emancipation? On account of your religion? It is the mortal enemy of the state religion. As citizens? In Germany, there are no citizens. As human beings? But you are no more human beings than those to whom you appeal.
Bauer has posed the question of Jewish emancipation in a new form, after giving a critical analysis of the previous formulations and solutions of the question. What, he asks, is the nature of the Jew who is to be emancipated and of the Christian state that is to emancipate him? He replies by a critique of the Jewish religion, he analyzes the religious opposition between Judaism and Christianity, he elucidates the essence of the Christian state – and he does all this audaciously, trenchantly, wittily, and with profundity, in a style of writing that is as precise as it is pithy and vigorous.
How, then, does Bauer solve the Jewish question? What is the result? The formulation of a question is its solution. The critique of the Jewish question is the answer to the Jewish question. The summary, therefore, is as follows:
We must emancipate ourselves before we can emancipate others.
The most rigid form of the opposition between the Jew and the Christian is the religious opposition. How is an opposition resolved? By making it impossible. How is religious opposition made impossible? By abolishing religion. As soon as Jew and Christian recognize that their respective religions are no more than different stages in the development of the human mind, different snake skins cast off by history, and that man is the snake who sloughed them, the relation of Jew and Christian is no longer religious but is only a critical, scientific, and human relation. Science, then, constitutes their unity. But, contradictions in science are resolved by science itself.
— Karl Marx. On The Jewish Question. Written on Autumn 1843. First Published on February, 1844.
It’s Time to Drop the Jew Taboo
It’s making serious discussion of Russian geopolitics and history next to impossible.
Charles Bausman • Russia Insider | January 15, 2018 | 6030 words
This post first appeared on Russia Insider
(The paintings used as illustrations in this article are taken from the website of Ilya Glazunov and can be seen full-size in HD here and here. Russia Insider published a long profile of him and his work in 2016. Much of his work, both paintings and books, dealt extensively with the Jewish role in Russian history.)
This article is now available in French, Spanish, Polish, and Russian, all of them translated by volunteers. German anyone?
1. Introduction
Most people know about, but few are willing to condemn, the strict taboo in the media, of criticizing Jews as a group, using that term. One cannot even criticize a small subsection of Jews, a miniscule percentage of the Jewish population, even when they richly deserve it.
Obviously, this is a ridiculous way to run a publication whose object is to get to the truth, so I am writing this to explain why, from now on, the pages of Russia Insider will be open to articles which fairly and honestly address the influence of Jewish elites, including pointing out when it is malevolent, which it often is, and try to understand it and explain it, with malice towards none.
I have become convinced that unless we break this taboo, nothing will improve in the human catastrophe unfolding in geopolitics. Millions have died over the past 30 years, and if we want it to stop that trend and avoid a cataclysm which seems to be approaching inexorably, we have to have the freedom to criticize those responsible. It is very clear to me, as it is to many others, that much of the guilt for this comes from Jewish pressure groups, particularly in the media.
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