To set the stage for the Jewish problem: Bruno Bauer’s “Young Hegelians” represent a period of time in which the Berlin circle was led by the nation’s “most important” character, Bauer (Bauer 127). Hegelianism, a predominant way of reasoning during this time, made way to a community of Hegelians, a group of young intelligent individuals headed by Bauer. Bauer’s leadership role in this ideological group placed him at a position of questioning both the Church and the State (Bauer 127). Hegelians, like Bauer, believed that “Individual self-consciousness discovered itself to be infinite in nature,” ultimately viewing God as the Critic (Bauer 176). The Young Hegelians held the theory to be applicable to any state backed by any religion. All laws were ultimately based on religious tenets. As such, their plan to undermine what they felt was the corrupt and despotic state apparatus was to attack the philosophical basis of religion.
Throughout “The Jewish Problem,” Bauer highlights “liberty, human rights, and emancipation” as the three central freedoms. During this period of time, Jews and Judaism were experiencing new criticisms as privileges of “unchangability, immunity, and irresponsibility” were being granted to the emergence of the religion. (Bauer 188) Jews were excluded from political parties undergoing humanity progression because they were not viewed as advocates of such. According to Bauer, the Christian state instilled prejudices in the hearts of its people, in turn suffering great agony, where as the Jews were not to be affiliated with either of these behaviors (Bauer 188).
The solution being sought for the Jewish problem is complicated. The crossover from the Natural State to the new world marks the fuzzy logic behind the basis of treatment for Jews in the Christian state of newly delegated powers and stereotypes and discrimination. In accordance to class discussion, this conflict cannot not exist without self pride; as this situation illustrates, the pride and nationalism that stems from religious alliances feuding against “the enemy” prevails in the new world. (Bauer 188).
Can the Jewish problem be solved in nations such as France, Spain and Poland where intolerance and oppression weigh heavily upon societal views? Had the Jews remained in Spain, one can only question whether or not they would have aided the nation’s liberation, or whether the nation was solely reliant upon Christianity and the Catholic government (Bauer 191). In terms of Poland, people can easily point fingers at the Jews when delegating a group to blame for the downfall of the nation. Bauer believes “Poland is itself to blame for its fate,” where as historical patterns depict that nations such as these target Judaism for internal problems. (Bauer 191) A common theme that can also be applied to Nazi Germany, although not exemplified in this reading.
In conclusion, the Jewish problem is ultimately tied to the problem of the general public. Discrimination prevents minority groups from being granted civil freedoms from dominant powers. Parallel to the theme of Hegelians enlightenment lies the connection of religion to law. So long as the Jews exist as minorities in Christian states, states backed by religion will oppose Jewish emancipation, thus ridding Jews from liberty and basic human rights. In a perfect Marxist society, the Jews would ultimately rise up in revolt and overthrow the powers that control them. We will have to see Marx’ take on this matter during our next class reading; Stay tuned!
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3 comments:
I thought this reading was kind of disturbing. Bauer prefaced his claims by basically saying he was going to study "the jewish problem" from a solely academic point of view and not use words such as "liberty, human rights, [and] emancipation" to discern their essence and compatibility with freedom (187). This seems very problematic to me because his whole study is based on a lot of unfounded suppositions. It seems that Bauer thinks he is making an altruistic argument when he describes how we cannot judge jews from a Christian point of view because they are fundamentally different (188), but there are many underlying prejudices in all of the arguments he presents. I am not convinced of his analysis about whether or not the Jews were responsible for ruining states.
Although, there were many things that are said that are hard to comprehend, Bauer does make decent points. The Jewish problem is the problem of their nature. The Jewish culture opposed to history itself. It is unfair to say that we cannot judge jews because they are fundamentally different (188), but we can judge according to how they set themselves apart from others. It is the way they made themselves to be that people will stay away from and judge them in a degrading way. We cannot blame every single Jew for what they are responsible for, but we can discriminate and look down upon those who are at fault.
You're very right in saying that Bauer's points are initially difficult to comprehend. Although my summary of this reading may be along the right lines, after really looking into "The Jewish Problem" and trying to make more and more sense of it, I think I could include that his main argument relates to the general issue of religion, rather than inequality of power. Bauer believes that religions liberate from one another within a civil society (not just Judaism, which is why he makes the "general problem" reference). Bauer thinks the solution is to emancipate religion from the system entirely. Marx rightfully argues that Bauer has separated Political emancipation from Human emancipation while he holds the belief that religion is significant in allowing people to overlook the contradiction between political spheres and civil society- rather than attempt to gain equality by ignoring their beliefs. Civil society will be based upon the spheres of religious influence no matter what, the "Jewish Problem" will still persist, even if religion is ridden.
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