itizen and lives in general human
relationships: his Jewish and limited nature always and eventually
triumphs over his human and political obligations. The prejudice
remains in spite of the fact that it has been outstripped by general
principles. If, however, it remains, it rather outstrips everything
else." "Only sophistically and to outward seeming would the Jew be
able to remain a Jew in civic life; if he desired to remain a Jew, the
mere semblance would therefore be the essential thing and would
triumph, that is, his life in the State would be only a semblance or a
passing exception to the rule and the nature of things" ("The Capacity
of modern Jews and Christians to become free," p. 57).

Let us see, on the other hand, how Bauer describes the task of the
State: "France has recently (proceedings of the Chamber of Deputies,
26th December 1840) in connection with the Jewish question--as
constantly in all other political questions--given us a glimpse of a
life which is free, but revokes its freedom in law, and therefore
asserts it to be a sham, and on the other hand contradicts its free
law by its act." "The Jewish Question," p. 64.

"General freedom is not yet legal in France, the Jewish question is
not yet solved, because legal freedom--that all citizens are equal--is
limited in practice, which is still dominated by religious privileges,
and this unfreedom in practice reacts on the law, compelling the
latter to sanction the division of nominally free citizens into
oppressed and oppressor," p. 65.

When, therefore, would the Jewish problem be solved for France?

"The Jew, for instance, must cease to be a Jew if he will not allow
himself to be hindered by his law from fulfilling his duties towards
the State and his fellow-citizens, going, for example, to the Chamber
of Deputies on the Sabbath and taking part in the public sittings.
Every religious privilege, and consequently the monopoly of a
privileged Church, must be surrendered, and if few or many or even the
great majority believe they ought still to perform religious duties,
this performance must be left to themselves as a private matter," p.
65. "When there is no longer a privileged religion, there will no
longer be a religion. Take from religion its excommunicating power,
and it exists no longer," p. 66.

On the one hand, Bauer states that the Jew must abandon Judaism, and
that man must abandon religion, in order to be emancipated as a
citizen. On the othe