he moral person.

Not until the real, individual man is identical with the citizen, and
has become a generic being in his empirical life, in his individual
work, in his individual relationships, not until man has recognized
and organized his own capacities as social capacities, and
consequently the social force is no longer divided by the political
power, not until then will human emancipation be achieved.

2. _The Capacity of Modern Jews and Christians to become Free_, by
BRUNO BAUER.

Under this form Bauer deals with the relation of the Jewish and
Christian religion, as well as with the relation of the same to
criticism. Its relation to criticism is its relation "to the capacity
to be free."

It follows: "The Christian has only one stage to surmount, viz.: his
religion, in order to abolish religion generally," and therefore to
become free. "The Jew, on the contrary, has to break not only with his
Jewish essence, but also with the development of the completion of his
religion, with a development that has remained alien to him" (p. 71).

Bauer therefore transforms here the question of Jewish emancipation
into a purely religious question. The theological scruple as to who
stood the most chance of being saved, Jew or Christian, is here
repeated in the enlightened form: which of the two is most capable of
emancipation? It is no longer a question of whether Judaism or
Christianity makes free? but rather on the contrary: which makes more
for freedom, the negation of Judaism or the negation of Christianity?

"If they wish to be free, Jews should be converted, not to
Christianity, but to Christianity in dissolution, to religion
generally in dissolution, that is to enlightenment, criticism and its
results, to free humanity," p. 70.

It appears that Jews have still to be converted, but to Christianity
in dissolution, instead of to Christianity.

Bauer requires Jews to break with the essence of the Christian
religion, a requirement which, as he says himself, does not arise from
the development of Jewish essentials.

As Bauer had interpreted Judaism merely as a crude-religious criticism
of Christianity, and had therefore read "only" a religious meaning
into it, it was to be foreseen that the emancipation of the Jews would
be transformed into a philosophic-theological act.

Bauer conceives the ideal abstract being of the Jew, his religion as
his whole being. Consequently he correctly infers: "The Jew gives
mankind no