n that the most various philosophies are
marshalled in the form of Christianity, and, what is more, other
members of society are not required to subscribe to Christianity, but
to some kind of religion. The religious consciousness riots in the
wealth of religious antagonism and of religious variety.

We have therefore shown: Political emancipation from religion leaves
religion in existence, although not as a privileged religion. The
contradiction in which the supporter of a particular religion finds
himself involved with his citizenship, is only a part of the general
secular contradiction between the political State and bourgeois
society. The completion of the Christian State is the State which
professes to be a State and abstracts from the religion of its
members. The emancipation of the State from religion is not the
emancipation of the real individual from religion.

We do not therefore tell the Jews with Bauer: You cannot be
politically emancipated without radically emancipating yourselves from
Judaism. We tell them rather: Because you could be emancipated
politically without entirely breaking away from Judaism, political
emancipation is not human emancipation. If you Jews desire to be
politically emancipated without emancipating yourselves humanly, the
incompleteness, the contradiction, lies not only in you, but it also
resides in the essence and the category of political emancipation. If
you remain enmeshed in this category, you share in a general
disability.

But if the individual, although a Jew, can be politically emancipated
and receive civic rights, can he claim and receive the so-called
rights of man? Bauer denies it: "The question is whether the Jew as
such, that is the Jew who admits that by his very nature he is
compelled to live in everlasting separation from others, is capable of
receiving and conceding to others the general rights of man."

"The idea of the rights of man was first discovered in the last
century so far as the Christian world is concerned. It is not innate
in the individual, it is rather conquered in the struggle with the
historical traditions in which the individual has hitherto been
brought up. Thus the rights of man are not a gift from Nature, not a
legacy from past history, but the price of the struggle against the
accident of birth and against the privileges which history has
bequeathed from generation to generation up to now. They are the
result of education, and can only be po