Part 17

The HUMAN _religion_ is only the last metamorphosis of the Christian religion. For liberalism is a religion because it separates my essence from me and sets it above me, because it exalts "Man" to the same extent as any other religion does its God or idol, because it makes what is mine into something otherworldly, because in general it makes out of what is mine, out of my qualities and my property, something alien,--to wit, an "essence"; in short, because it sets me beneath Man, and thereby creates for me a "vocation." But liberalism declares itself a religion in form too when it demands for this supreme being, Man, a zeal of faith, "a faith that some day will at last prove its fiery zeal too, a zeal that will be invincible."[120] But, as liberalism is a human religion, its professor takes a _tolerant_ attitude toward the professor of any other (Catholic, Jewish, etc.), as Frederick the Great did toward every one who performed his duties as a subject, whatever fashion of becoming blest he might be inclined toward. This religion is now to be raised to the rank of the generally customary one, and separated from the others as mere "private follies," toward which, besides, one takes a highly _liberal_ attitude on account of their unessentialness.

One may call it the _State-religion_, the religion of the "free State," not in the sense hitherto current that it is the one favored or privileged by the State, but as that religion which the "free State" not only has the right, but is compelled, to demand from each of those who belong to it, let him be _privatim_ a Jew, a Christian, or anything else. For it does the same service to the State as filial piety to the family. If the family is to be recognized and maintained, in its existing condition, by each one of those who belong to it, then to him the tie of blood must be sacred, and his feeling for it must be that of piety, of respect for the ties of blood, by which every blood-relation becomes to him a consecrated person. So also to every member of the State-community this community must be sacred, and the concept which is the highest to the State must likewise be the highest to him.

But what concept is the highest to the State? Doubtless that of being a really human society, a society in which every one who is really a man, _i. e. not an un-man_, can obtain admission as a member. Let a State's tolerance go ever so far, toward an un-man and toward what is inhuman it ceases. And yet this "un-man" is a man, yet the "inhuman" itself is something human, yes, possible only to a man, not to any beast; it is, in fact, something "possible to man." But, although every un-man is a man, yet the State excludes him; _i. e._, it locks him up, or transforms him from a fellow of the State into a fellow of the prison (fellow of the lunatic asylum or hospital, according to Communism).

To say in blunt words what an un-man is is not particularly hard: it is a man who does not correspond to the _concept_ man, as the inhuman is something human which is not conformed to the concept of the human. Logic calls this a "self-contradictory judgment." Would it be permissible for one to pronounce this judgment, that one can be a man without being a man, if he did not admit the hypothesis that the concept of man can be separated from the existence, the essence from the appearance? They say, he _appears_ indeed as a man, but _is_ not a man.

Men have passed this "self-contradictory judgment" through a long line of centuries! Nay, what is still more, in this long time there were only--_un-men_. What individual can have corresponded to his concept? Christianity knows only one Man, and this one--Christ--is at once an un-man again in the reverse sense, to wit, a superhuman man, a "God." Only the--un-man is a _real_ man.

Men that are not men, what should they be but _ghosts_? Every real man, because he does not correspond to the concept "man," or because he is not a "generic man," is a spook. But do I still remain an un-man even if I bring Man (who towered above me and remained otherworldly to me only as my ideal, my task, my essence or concept) down to be my _quality_, my own and inherent in me; so that Man is nothing else than my humanity, my human existence, and everything that I do is human precisely because _I_ do it, but not because it corresponds to the _concept_ "man"? _I_ am really Man and the un-man in one; for I am a man and at the same time more than a man; _i. e._, I am the ego of this my mere quality.

It had to come to this at last, that it was no longer merely demanded of us to be Christians, but to become men; for, though we could never really become even Christians, but always remained "poor sinners" (for the Christian was an unattainable ideal too), yet in this the contradictoriness did not come before our consciousness so, and the illusion was easier than now when of us, who are men and act humanly (yes, cannot do otherwise than be such and act so), the demand is made that we are to be men, "real men."

Our States of to-day, because they still have all sorts of things sticking to them, left from their churchly mother, do indeed load those who belong to them with various obligations (_e. g._ churchly religiousness) which properly do not a bit concern them, the States; yet on the whole they do not deny their significance, since they want to be looked upon as _human societies_, in which man as man can be a member, even if he is less privileged than other members; most of them admit adherents of every religious sect, and receive people without distinction of race or nation: Jews, Turks, Moors, etc., can become French citizens. In the act of reception, therefore, the State looks only to see whether one is a _man_. The Church, as a society of believers, could not receive every man into her bosom; the State, as a society of men, can. But, when the State has carried its principle clear through, of presupposing in its constituents nothing but that they are men (even the North Americans still presuppose in theirs that they have religion, at least the religion of integrity, of respectability), then it has dug its grave. While it will fancy that those whom it possesses are without exception men, these have meanwhile become without exception _egoists_, each of whom utilizes it according to his egoistic powers and ends. Against the egoists "human society" is wrecked; for they no longer have to do with each other as _men_, but appear egoistically as an _I_ against a You altogether different from me and in opposition to me.

If the State must count on our humanity, it is the same if one says it must count on our _morality_. Seeing Man in each other, and acting as men toward each other, is called moral behavior. This is every whit the "spiritual love" of Christianity. For, if I see Man in you, as in myself I see Man and nothing but Man, then I care for you as I would care for myself; for we represent, you see, nothing but the mathematical proposition: A = C and B = C, consequently A = B,--_i. e._, I nothing but man and you nothing but man, consequently I and you the same. Morality is incompatible with egoism, because the former does not allow validity to _me_, but only to the Man in me. But, if the State is a _society of men_, not a union of egos each of whom has only himself before his eyes, then it cannot last without morality, and must insist on morality.

Therefore we two, the State and I, are enemies. I, the egoist, have not at heart the welfare of this "human society," I sacrifice nothing to it, I only utilize it; but to be able to utilize it completely I transform it rather into my property and my creature,--_i. e._ I annihilate it, and form in its place the _Union of Egoists_.

So the State betrays its enmity to me by demanding that I be a man, which presupposes that I may also not be a man, but rank for it as an "un-man"; it imposes being a man upon me as a _duty_. Further, it desires me to do nothing along with which _it_ cannot last; so _its permanence_ is to be sacred for me. Then I am not to be an egoist, but a "respectable, upright," _i. e._ moral, man. Enough, before it and its permanence I am to be impotent and respectful,--etc.

This State, not a present one indeed, but still in need of being first created, is the ideal of advancing liberalism. There is to come into existence a true "society of men," in which every "man" finds room. Liberalism means to realize "Man," _i. e._ create a world for him; and this should be the _human_ world or the general (Communistic) society of men. It was said, "The Church could regard only the spirit, the State is to regard the whole man."[121] But is not "Man" "spirit"? The kernel of the State is simply "Man," this unreality, and it itself is only a "society of men." The world which the believer (believing spirit) creates is called Church, the world which the man (human or humane spirit) creates is called State. But that is not _my_ world. I never execute anything _human_ in the abstract, but always my _own_ things; _i. e._, _my_ human act is diverse from every other human act, and only by this diversity is it a real act belonging to me. The human in it is an abstraction, and, as such, spirit, _i. e._ abstracted essence.

Br. Bauer states (_e. g._ "_Judenfrage_," p. 84) that the truth of criticism is the final truth, and in fact the truth sought for by Christianity itself,--to wit, "Man." He says, "The history of the Christian world is the history of the supreme fight for truth, for in it--and in it only!--the thing at issue is the discovery of the final or the primal truth--man and freedom."

All right, let us accept this gain, and let us take _man_ as the ultimately found result of Christian history and of the religious or ideal efforts of man in general. Now, who is Man? _I_ am! _Man_, the end and outcome of Christianity, is, as _I_, the beginning and raw material of the new history, a history of enjoyment after the history of sacrifices, a history not of man or humanity, but of--_me_. _Man_ ranks as the general. Now then, I and the egoistic are the really general, since every one is an egoist and of paramount importance to himself. The Jewish is not the purely egoistic, because the Jew still devotes _himself_ to Jehovah; the Christian is not, because the Christian lives on the grace of God and subjects _himself_ to him. As Jew and as Christian alike a man satisfies only certain of his wants, only a certain need, not _himself_: a _half_-egoism, because the egoism of a half-man, who is half he, half Jew, or half his own proprietor, half a slave. Therefore, too, Jew and Christian always half-way exclude each other; _i. e._, as men they recognize each other, as slaves they exclude each other, because they are servants of two different masters. If they could be complete egoists, they would exclude each other _wholly_ and hold together so much the more firmly. Their ignominy is not that they exclude each other, but that this is done only _half-way_. Br. Bauer, on the contrary, thinks Jews and Christians cannot regard and treat each other as "men" till they give up the separate essence which parts them and obligates them to eternal separation, recognize the general essence of "Man," and regard this as their "true essence."

According to his representation the defect of the Jews and the Christians alike lies in their wanting to be and have something "particular" instead of only being men and endeavoring after what is human,--to wit, the "general rights of man." He thinks their fundamental error consists in the belief that they are "privileged," possess "prerogatives"; in general, in the belief in _prerogative_.[122] In opposition to this he holds up to them the general rights of man. The rights of man!--

_Man is man in general_, and in so far every one who is a man. Now every one is to have the eternal rights of man, and, according to the opinion of Communism, enjoy them in the complete "democracy," or, as it ought more correctly to be called,--anthropocracy. But it is I alone who have everything that I--procure for myself; as man I have nothing. People would like to give every man an affluence of all good, merely because he has the title "man." But I put the accent on me, not on my being _man_.

Man is something only as _my quality_[123] (property[124]), like masculinity or femininity. The ancients found the ideal in one's being _male_ in the full sense; their virtue is _virtus_ and _arete_,--_i. e._ manliness. What is one to think of a woman who should want only to be perfectly "woman"? That is not given to all, and many a one would therein be fixing for herself an unattainable goal. _Feminine_, on the other hand, she is anyhow, by nature; femininity is her quality, and she does not need "true femininity." I am a man just as the earth is a star. As ridiculous as it would be to set the earth the task of being a "thorough star," so ridiculous it is to burden me with the call to be a "thorough man."

When Fichte says, "The ego is all," this seems to harmonize perfectly with my theses. But it is not that the ego _is_ all, but the ego _destroys_ all, and only the self-dissolving ego, the never-being ego, the--_finite_ ego is really I. Fichte speaks of the "absolute" ego, but I speak of me, the transitory ego.

How natural is the supposition that _man_ and _ego_ mean the same! and yet one sees, _e. g._, by Feuerbach, that the expression "man" is to designate the absolute ego, the _species_, not the transitory, individual ego. Egoism and humanity (humaneness) ought to mean the same, but according to Feuerbach the individual can "only lift himself above the limits of his individuality, but not above the laws, the positive ordinances, of his species."[125] But the species is nothing, and, if the individual lifts himself above the limits of his individuality, this is rather his very self as an individual; he exists only in raising himself, he exists only in not remaining what he is; otherwise he would be done, dead. Man with the great M is only an ideal, the species only something thought of. To be _a_ man is not to realize the ideal of _Man_, but to present _oneself_, the individual. It is not how I realize the _generally human_ that needs to be my task, but how I satisfy myself. _I_ am my species, am without norm, without law, without model, and the like. It is possible that I can make very little out of myself; but this little is everything, and is better than what I allow to be made out of me by the might of others, by the training of custom, religion, the laws, the State, etc. Better--if the talk is to be of better at all--better an unmannerly child than an old head on young shoulders, better a mulish man than a man compliant in everything. The unmannerly and mulish fellow is still on the way to form himself according to his own will; the prematurely knowing and compliant one is determined by the "species," the general demands, etc.,--the species is law to him. He is _determined_[126] by it; for what else is the species to him but his "destiny,"[127] his "calling"? Whether I look to "humanity," the species, in order to strive toward this ideal, or to God and Christ with like endeavor, where is the essential dissimilarity? At most the former is more washed-out than the latter. As the individual is the whole of nature, so he is the whole of the species too.

Everything that I do, think, etc.,--in short, my expression or manifestation--is indeed _conditioned_ by what I am. The Jew, _e. g._, can will only thus or thus, can "present himself" only thus; the Christian can present and manifest himself only christianly, etc. If it were possible that you could be a Jew or Christian, you would indeed bring out only what was Jewish or Christian; but it is not possible; in the most rigorous conduct you yet remain an _egoist_, a sinner against that concept--_i. e._, _you_ are not the precise equivalent of Jew. Now, because the egoistic always keeps peeping through, people have inquired for a more perfect concept which should really wholly express what you are, and which, because it is your true nature, should contain all the laws of your activity. The most perfect thing of the kind has been attained in "Man." As a Jew you are too little, and the Jewish is not your task; to be a Greek, a German, does not suffice. But be a--man, then you have everything; look upon the human as your calling.

Now I know what is expected of me, and the new catechism can be written. The subject is again subjected to the predicate, the individual to something general; the dominion is again secured to an _idea_, and the foundation laid for a new _religion_. This is a _step forward_ in the domain of religion, and in particular of Christianity; not a step out beyond it.

The step out beyond it leads into the _unspeakable_. For me paltry language has no word, and "the Word," the Logos, is to me a "mere word."

_My essence_ is sought for. If not the Jew, the German, etc., then at any rate it is--the man. "Man is my essence."

I am repulsive or repugnant to myself; I have a horror and loathing of myself, I am a horror to myself, or, I am never enough for myself and never do enough to satisfy myself. From such feelings springs self-dissolution or self-criticism. Religiousness begins with self-renunciation, ends with completed criticism.

I am possessed, and want to get rid of the "evil spirit." How do I set about it? I fearlessly commit the sin that seems to the Christian the direst, the sin and blasphemy against the Holy Spirit. "He who blasphemes the Holy Spirit has no forgiveness forever, but is liable to the eternal judgment!"[128] I want no forgiveness, and am not afraid of the judgment.

_Man_ is the last evil _spirit_ or spook, the most deceptive or most intimate, the craftiest liar with honest mien, the father of lies.

The egoist, turning against the demands and concepts of the present, executes pitilessly the most measureless--_desecration_. Nothing is holy to him!

It would be foolish to assert that there is no power above mine. Only the attitude that I take toward it will be quite another than that of the religious age: I shall be the _enemy_ of every higher power, while religion teaches us to make it our friend and be humble toward it.

The _desecrator_ puts forth his strength against every _fear of God_, for fear of God would determine him in everything that he left standing as sacred. Whether it is the God or the Man that exercises the hallowing power in the God-man,--whether, therefore, anything is held sacred for God's sake or for Man's (Humanity's),--this does not change the fear of God, since Man is revered as "supreme essence," as much as on the specifically religious standpoint God as "supreme essence" calls for our fear and reverence; both overawe us.

The fear of God in the proper sense was shaken long ago, and a more or less conscious "atheism," externally recognizable by a wide-spread "unchurchliness," has involuntarily become the mode. But what was taken from God has been superadded to Man, and the power of humanity grew greater in just the degree that that of piety lost weight: "Man" is the God of to-day, and fear of Man has taken the place of the old fear of God.

But, because Man represents only another Supreme Being, nothing has in fact taken place but a metamorphosis in the Supreme Being, and the fear of Man is merely an altered form of the fear of God.

Our atheists are pious people.

If in the so-called feudal times we held everything as a fief from God, in the liberal period the same feudal relation exists with Man. God was the Lord, now Man is the Lord; God was the Mediator, now Man is; God was the Spirit, now Man is. In this threefold regard the feudal relation has experienced a transformation. For now, firstly, we hold as a fief from all-powerful Man our _power_, which, because it comes from a higher, is not called power or might, but "right,"--the "rights of man"; we further hold as a fief from him our position in the world, for he, the mediator, mediates our _intercourse_ with others, which therefore may not be otherwise than "human"; finally, we hold as a fief from him _ourselves_,--to wit, our own value, or all that we are worth,--inasmuch as we are worth nothing when _he_ does not dwell in us, and when or where we are not "human." The power is Man's, the world is Man's, I am Man's.

But am I not still unrestrained from declaring _myself_ the entitler, the mediator, and the own self? Then it runs thus:

My power _is_ my property.

My power _gives_ me property.

My power _am_ I myself, and through it am I my property.

I.--MY POWER

_Right_[129] is the _spirit of society_. If society has a _will_, this will is simply right: society exists only through right. But, as it endures only by exercising a _sovereignty_ over individuals, right is its SOVEREIGN WILL. Aristotle says justice is the advantage of _society_.

All existing right is--_foreign law_; some one makes me out to be in the right, "does right by me." But should I therefore be in the right if all the world made me out so? And yet what else is the right that I obtain in the State, in society, but a right of those _foreign_ to me? When a blockhead makes me out in the right, I grow distrustful of my rightness; I don't like to receive it from him. But, even when a wise man makes me out in the right, I nevertheless am not in the right on that account. Whether _I_ am in the right is completely independent of the fool's making out and of the wise man's.

All the same, we have coveted this right till now. We seek for right, and turn to the court for that purpose. To what? To a royal, a papal, a popular court, etc. Can a sultanic court declare another right than that which the sultan has ordained to be right? Can it make me out in the right if I seek for a right that does not agree with the sultan's law? Can it, _e. g._, concede to me high treason as a right, since it is assuredly not a right according to the sultan's mind? Can it as a court of censorship allow me the free utterance of opinion as a right, since the sultan will hear nothing of this _my_ right? What am I seeking for in this court, then? I am seeking for sultanic right, not _my_ right; I am seeking for--_foreign_ right. As long as this foreign right harmonizes with mine, to be sure, I shall find in it the latter too.

The State does not permit pitching into each other man to man; it opposes the _duel_. Even every ordinary appeal to blows, notwithstanding that neither of the fighters calls the police to it, is punished; except when it is not an I whacking away at a you, but, say, the _head of a family_ at the child. The _family_ is entitled to this, and in its name the father; I as Ego am not.

The "_Vossische Zeitung_" presents to us the "commonwealth of right." There everything is to be decided by the judge and a _court_. It ranks the supreme court of censorship as a "court" where "right is declared" What sort of a right? The right of the censorship. To recognize the sentences of that court as right one must regard the censorship as right. But it is thought nevertheless that this court offers a protection. Yes, protection against an individual censor's error: it protects only the censorship-legislator against false interpretation of his will, at the same time making his statute, by the "sacred power of right," all the firmer against writers.

Whether I am in the right or not there is no judge but myself. Others can judge only whether they endorse my right, and whether it exists as right for them too.