erefore have no other thing predicated of him than
Holiness. He is not beautiful as the Greeks represented their ideal, not
brave and practical as was the venerated _Virtus_ of the Romans; he does
not place an infinite value on his individuality as the German does: but
he is represented as insignificant in appearance, as patient, as humble,
as he who, in order to reconcile the world, takes upon himself the
infirmities and disgrace of all others. The ethnical nations have only a
lost Paradise behind them; the Jews have one also before them. From this
belief in the Messiah who is to come, from the certainty which they have
of conquering with him, from the power of esteeming all things of small
importance in view of such a future, springs the indestructible nature
of the Jews. They ignore the fact that Christianity is the necessary
result of their own history. As the nation that is to be (_des
Seinsollens_), they are merely a historical nation, the nation among
nations, whose education--whenever the Jew has not changed and corrupted
its nature through modern culture--is still always patriarchal,
hierarchal, and mnemonic.

THIRD DIVISION.

THE SYSTEM OF HUMANITARIAN EDUCATION

Sec. 234. The systems of national and theocratic education came to the
same result, though by different ways, and this result is the conception
of a human race in the unity of which the distinctions of different
nations find their Truth. But with them this result is only a
conception, being a thing external to their actuality. They arrive at
the painting of an ideal of the way in which the Messiah shall come. But
these ideals exist only in the mind, and the actual condition of the
people sometimes does not correspond to them at all, and sometimes only
very relatively. The idea of spirit had in these presuppositions the
possibility of its concrete actualization; one individual man must
become conscious of the universality and necessity of the will as being
the very essence of his own freedom, so that all heteronomy should be
cancelled in the autonomy of spirit. Natural individuality appearing as
national determinateness was still acknowledged, but was deprived of its
abstract isolation. The divine authority of the truth of the individual
will is to be recognized, but at the same time freed from its
estrangement towards itself. While Christ was a Jew and obedient to the
divine Law, he knew himself as the universal man who determines himself
to his