ot 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.

FOOTNOTES:

[6] The war of all against all.

[7] The italicized passages following are given in French in the
original.

ON THE KING OF PRUSSIA AND SOCIAL REFORM

No. 60 of "Vorwaerts" contained an article entitled "The King of
Prussia and Social Reform," signed "A Prussian."[8]

In the first place, the so-called Prussian refers to the contents of
the Royal Prussian Cabinet Order touching the Silesian weavers' revolt
and the opinion of the French j