called.

After giving a criticism of the previous positions and solutions of
the question, Bauer has freshly posited the question of Jewish
emancipation. How, he asks, are they constituted, the Jew to be
emancipated, and the Christian State which is to emancipate? He
replies by a criticism of the Jewish religion, he analyses the
religious antagonism between Judaism and Christianity, he explains the
nature of the Christian State, and all this with boldness, acuteness,
spirit, and thoroughness, in a style as precise as it is forcible and
energetic.

How then does Bauer solve the Jewish question? What is the result? The
formulation of a question is its solution. The criticism of the Jewish
question is the answer to the Jewish question.

The summary is therefore as follows:

We must emancipate ourselves before we are able to emancipate others.

The most rigid form of the antagonism between the Jew and the
Christian is the religious antagonism. How is this antagonism
resolved? By making it impossible. How is a religious antagonism made
impossible? By abolishing religion.

As soon as Jew and Christian recognize their respective religions as
different stages in the development of the human mind, as different
snake skins which history has cast off, and men as the snakes encased
therein, they stand no longer in a religious relationship, but in a
critical, a scientific, a human one. Science then constitutes their
unity. Antagonisms in science, however, are resolved by science
itself.

The German Jew is particularly affected by the lack of political
emancipation in general and the pronounced Christianity of the State.
In Bauer's sense, however, the Jewish question has a general
significance independent of the specific German conditions.

It is the question of the relation of religion to the State, of the
contradiction between religious entanglement and political
emancipation. Emancipation from religion is posited as a condition,
both for the Jews, who desire to be politically emancipated, and for
the State, which shall emancipate and itself be emancipated.

"Good, you say, and the Jew says so too, the Jew also is not to be
emancipated as Jew, not because he is a Jew, not because he has such
an excellent, general, human principle of morality; the Jew will
rather retire behind the citizen and be a citizen, although he is a
Jew and wants to remain one: that is, he is and remains a Jew, in
spite of the fact that he is a c