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''On the Jewish Question'' is a work by Karl Marx, written in 1843, and first published in Paris in 1844 under the German title ''Zur Judenfrage'' in the ''Deutsch–Französische Jahrbücher.'' It was one of Marx's first attempts to deal with categories that would later be called the materialist conception of history. The essay criticizes two studies〔Bruno Bauer: ''Die Judenfrage'' (''The Jewish Question'')Braunschweig 1843〕〔Bruno Bauer: “Die Fähigkeit der heutigen Juden und Christen, frei zu werden″ (“The Capacity of Present-day Jews and Christians to Become Free″), in: ''Einundzwanzig Bogen aus der Schweiz'', edited by Georg Herwegh, Zürich and Winterthur, 1843, pp. 56-71.〕 by Marx's fellow Young Hegelian Bruno Bauer on the attempt by Jews to achieve political emancipation in Prussia. Bauer argued that Jews could achieve political emancipation only by relinquishing their particular religious consciousness, since political emancipation requires a secular state, which he assumes does not leave any "space" for social identities such as religion. According to Bauer, such religious demands are incompatible with the idea of the "Rights of Man". True political emancipation, for Bauer, requires the abolition of religion. Marx uses Bauer's essay as an occasion for his own analysis of liberal rights, arguing that Bauer is mistaken in his assumption that in a "secular state" religion will no longer play a prominent role in social life, and giving as an example the pervasiveness of religion in the United States, which, unlike Prussia, had no state religion. In Marx's analysis, the "secular state" is not opposed to religion, but rather actually presupposes it. The removal of religious or property qualifications for citizens does not mean the abolition of religion or property, but only introduces a way of regarding individuals in abstraction from them.〔Marx 1844: ()he political annulment of private property not only fails to abolish private property but even presupposes it. The state abolishes, in its own way, distinctions of birth, social rank, education, occupation, when it declares that birth, social rank, education, occupation, are non-political distinctions, when it proclaims, without regard to these distinctions, that every member of the nation is an equal participant in national sovereignty, when it treats all elements of the real life of the nation from the standpoint of the state. Nevertheless, the state allows private property, education, occupation, to act in their way – i.e., as private property, as education, as occupation, and to exert the influence of their special nature. Far from abolishing these real distinctions, the state only exists on the presupposition of their existence; it feels itself to be a political state and asserts its universality only in opposition to these elements of its being.〕 On this note Marx moves beyond the question of religious freedom to his real concern with Bauer's analysis of "political emancipation". Marx concludes that while individuals can be "spiritually" and "politically" free in a secular state, they can still be bound to material constraints on freedom by economic inequality, an assumption that would later form the basis of his critiques of capitalism. A number of scholars and commentators regard ''On the Jewish Question'', and in particular its second section, which addresses Bauer's work "The Capacity of Present-day Jews and Christians to Become Free", as antisemitic;〔Lewis, Bernard (1999). Semites and Anti-Semites: An Inquiry into Conflict and Prejudice. New York: W. W. Norton & Company. pp. p. 112. ISBN 0-393-31839-7, Flannery, Edward H. (2004). The Anguish of the Jews: Twenty-Three Centuries of Antisemitism. Mahwah, NY: Paulist Press. pp. p. 168. ISBN 0-8091-2702-4., According to Joshua Muravchik, political scientist at the American Enterprise Institute, Marx's aspiration for "the emancipation of society from Judaism" because "the practical Jewish spirit" of "huckstering" had taken over the Christian nations is not that far from the Nazi program's 24th point: "combat() the Jewish-materialist spirit within us and without us" in order "that our nation can () achieve permanent health." See Muravchik, Joshua (2003). Heaven on Earth: The Rise and Fall of Socialism. San Francisco: Encounter Books. pp. 164. ISBN 1-893554-45-7.〕〔Hyam Maccoby. ''Antisemitism and Modernity: Innovation and Continuity.'' Routledge. (2006). ISBN 0-415-31173-X p. 64-66〕〔Bernard Lewis. ''Semites and Anti-Semites: An Inquiry into Conflict and Prejudice.'' (1999). W. W. Norton & Company. ISBN 0-393-31839-7 p.112〕〔Edward H. Flannery. ''The Anguish of the Jews: Twenty-Three Centuries of Antisemitism.'' Paulist Press. (2004). ISBN 0-8091-4324-0 p. 168, Marvin Perry, Frederick M. Schweitzer. ''Antisemitism: Myth and Hate from Antiquity to the Present''. Palgrave Macmillan. (2005). ISBN 1-4039-6893-4 p. 154-157〕 however, many others disagree.〔〔〔〔 ==Political and human emancipation== In Marx's view, Bauer fails to distinguish between political emancipation and human emancipation. As noted above, political emancipation in a modern state does ''not'' require the Jews (or, for that matter, the Christians) to renounce religion; only complete human emancipation would involve the disappearance of religion, but that is not yet possible "within the hitherto existing world order". In the second part of the essay, Marx disputes Bauer's "theological" analysis of Judaism and its relation to Christianity. Bauer has stated that the renouncing of religion would be especially difficult for Jews, because Judaism is, in his view, a primitive stage in the development of Christianity. Hence, to achieve freedom by renouncing religion, the Christians would have to surmount only one stage, whereas the Jews would need to surmount two. In response to this, Marx argues that the Jewish religion does not need to be attached to the significance it has in Bauer's analysis, because it is only a spiritual reflection of Jewish economic life. This is the starting point of a complex and somewhat metaphorical argument which draws on the stereotype of the Jew as a financially apt "huckster" and posits a special connection between Judaism as a religion and the economy of contemporary bourgeois society. Thus, the Jewish religion does not need to disappear in society, as Bauer argues, because it is actually a natural part of it. Having thus figuratively equated "practical Judaism" with "huckstering and money", Marx concludes, that "the Christians have become Jews"; and, ultimately, it is mankind (both Christians and Jews〔Marx 1844: On the other hand, if the Jew recognizes that his practical nature is futile and works to abolish it, he extricates himself from his previous development and works for human emancipation as such and turns against the supreme practical expression of human self-estrangement.〕) that needs to emancipate itself from ("practical") Judaism. 〔Marx 1844: Let us consider the actual, worldly Jew – not the Sabbath Jew, as Bauer does, but the everyday Jew. ...
... In the final analysis, the emancipation of the Jews is the emancipation of mankind from Judaism.〕 Quotes from this part of the essay are frequently cited as proof of Marx' antisemitism. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「On the Jewish Question」の詳細全文を読む スポンサード リンク
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