thing, when he despises his narrow law, when he abolishes
his whole Judaism," p. 65.

The relation of Jews and Christians is therefore as follows: the sole
interest of Christians in the emancipation of the Jews is a general
human, a theoretical interest. Judaism is a detrimental fact in the
religious eyes of Christians. As soon as their eyes cease to be
religious, this fact ceases to be detrimental. The emancipation of
Jews in itself is no work for Christians.

But in order to emancipate himself, the Jew has to undertake not only
his own work, but at the same time the work of the Christian, the
criticism of the synoptics, etc.

We will try to get rid of the theological conception of the question.
The question of the capacity of the Jews for emancipation is from our
standpoint transformed into the question, what particular social
element has to be overcome in order to abolish Judaism? For the
capacity for emancipation of the modern Jew is the relation of Judaism
to the emancipation of the modern world. This relation is necessarily
disclosed by the special position of Judaism in the modern subjugated
world.

Let us consider the real worldly Jews, not the Sabbath Jews, as Bauer
does, but the every-day Jews.

We will not look for the secret of the Jew in his religion, but we
will look for the secret of religion in the real Jew.

What is the secular basis of Judaism? Practical needs, egoism.

What is the secular cult of the Jew? Huckstering. What is his secular
God? Money.

Very well. Emancipation from huckstering and from money, and therefore
from practical, real Judaism would be the self-emancipation of our
epoch.

An organization of society, which would abolish the fundamental
conditions of huckstering, and therefore the possibility of
huckstering, would render the Jew impossible. His religious
consciousness would dissolve like a mist in the real vital air of
society. On the other hand: if the Jew recognizes as valueless this
his practical essence, and labours for its abolition, he would work
himself free of his previous development, and labour for human
emancipation generally, turning against the supreme practical
expression of human self-alienation.

We therefore perceive in Judaism a general pervading anti-social
element, which has been carried to its highest point by the historical
development, in which Jews in this bad relation have zealously
co-operated, a point at which it must necessarily dissolve it