You Amerikkunts are not fly enough for this white guy

In the next place, if he did labour only on his own account, like the rest, why should his act be human, those of the rest unhuman, that is, egoistic? Perhaps because this book, painting, symphony, is the labour of his whole being, because he has done his best in it, has spread himself out wholly and is wholly to be known from it, while the work of a handicraftsman mirrors only the handicraftsman, the skill in handicraft, not "the man?" In his poems we have the whole Schiller; in so many hundred stoves, on the other hand, we have before us only the stove-maker, not "the man."

But does this mean more than "in the one work you see me as completely as possible, in the other only my skill?" Is it not me again that the act expresses? And is it not more egoistic to offer oneself to the world in a work, to work out and shape oneself, than to remain concealed behind one's labour? You say, to be sure, that you are revealing Man. But the Man that you reveal is you; you reveal only yourself, yet with this distinction from the handicraftsman - that he does not understand how to compress himself into one labour, but, in order to be known as himself, must be searched out in his other relations of life, and that your want, through whose satisfaction that work came into being, was a - theoretical want.

But you will reply that you reveal quite another man, a worthier, higher, greater, a man that is more man than that other. I will assume that you accomplish all that is possible to man, that you bring to pass what no other succeeds in. Wherein, then, does your greatness consist? Precisely in this, that you are more than other men (the "masses"), more than men ordinarily are, more than "ordinary men"; precisely in your elevation above men. You are distinguished beyond other men not by being man, but because you are a unique man. Doubtless you show what a man can do; but because you, a man, do it, this by no means shows that others, also men, are able to do as much; you have executed it only as a unique man, and are unique therein.

It is not man that makes up your greatness, but you create it, because you are more than man, and mightier than other - men.

It is believed that one cannot be more than man. Rather, one cannot be less!

It is believed further that whatever one attains is good for Man. In so far as I remain at all times a man - or, like Schiller, a Swabian; like Kant, a Prussian; like Gustavus Adolphus, a near-sighted person - I certainly become by my superior qualities a notable man, Swabian, Prussian, or near-sighted person. But the case is not much better with that than with Frederick the Great's cane, which became famous for Frederick's sake.

To "Give God the glory" corresponds the modern "Give Man the glory." But I mean to keep it for myself.

Criticism, issuing the summons to man to be "human," enunciates the necessary condition of sociability; for only as a man among men is one companionable. Herewith it makes known its social object, the establishment of "human society."

Fuck off christcuck, stop spamming your pseudo-intellectual bullshit, no one's impressed.

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Among social theories criticism is indisputably the most complete, because it removes and deprives of value everything that separates man from man: all prerogatives, down to the prerogative of faith. In it the love-principle of Christianity, the true social principle, comes to the purest fulfilment, and the last possible experiment is tried to take away exclusiveness and repulsion from men: a fight against egoism in its simplest and therefore hardest form, in the form of singleness [Einzigkeit], exclusiveness, itself.

"How can you live a truly social life so long as even oneexclusiveness still exists between you?"

I ask conversely, How can you be truly single so long as even one connection still exists between you? If you are connected, you cannot leave each other; if a "tie" clasps you, you are something only with another, and twelve of you make a dozen, thousands of you a people, millions of you humanity.

"Only when you are human can you keep company with each other as men, just as you can understand each other as patriots only when you are patriotic!"

All right; then I answer, Only when you are single can you have intercourse with each other as what you are.

It is precisely the keenest critic who is hit hardest by the curse of his principle. Putting from him one exclusive thing after another, shaking off churchliness, patriotism, etc., he undoes one tie after another and separates himself from the churchly man, from the patriot, until at last, when all ties are undone, he stands - alone. He, of all men, must exclude all that have anything exclusive or private; and, when you get to the bottom, what can be more exclusive than the exclusive, single person himself!

Or does he perhaps think that the situation would be better if all became "man" and gave up exclusiveness? Why, for the very reason that "all" means "every individual" the most glaring contradiction is still maintained, for the "individual" is exclusiveness itself. If the humane liberal no longer concedes to the individual anything private or exclusive, any private thought, any private folly; if he criticizes everything away from him before his face, since his hatred of the private is an absolute and fanatical hatred; if he knows no tolerance toward what is private, because everything private is unhuman - yet he cannot criticize away the private person himself, since the hardness of the individual person resists his criticism, and he must be satisfied with declaring this person a "private person" and really leaving everything private to him again.

What will the society that no longer cares about anything private do? Make the private impossible? No, but "subordinate it to the interests of society, and, e.g., leave it to private will to institute holidays as many as it chooses, if only it does not come in collision with the general interest. Everything private is left free; i.e., it has no interest for society.

"By their raising barriers against science the church and religiousness have declared that they are what they always were, only that this was hidden under another semblance when they were proclaimed to be the basis and necessary foundation of the state - a matter of purely private concern. Even when they were connected with the state and made it Christian, they were only the proof that the state had not yet developed its general political idea, that it was only instituting private rights - they were only the highest expression for the fact that the state was a private affair and had to do only with private affairs. When the state shall at last have the courage and strength to fulfil its general destiny and to be free; when, therefore, it is also able to give separate interests and private concerns their true position - then religion and the church will be free as they have never been hitherto. As a matter of the most purely private concern, and a satisfaction of purely personal want, they will be left to themselves; and every individual, every congregation and ecclesiastical communion, will be able to care for the blessedness of their souls as they choose and as they think necessary. Every one will care for his soul's blessedness so far as it is to him a personal want, and will accept and pay as spiritual caretaker the one who seems to him to offer the best guarantee for the satisfaction of his want. Science is at last left entirely out of the game. [Bruno Bauer: Die gute Sache der Freiheit und meine eigene Angelegenheit. Zürich und Winterthur 1842, pp. 62-63]

What is to happen, though? Is social life to have an end, and all companionableness, all fraternization, everything that is created by the love or society principle, to disappear?

As if one will not always seek the other because he needs him; as if one must accommodate himself to the other when he needs him. But the difference is this, that then the individual really unites with the individual, while formerly they were bound together by a tie; son and father are bound together before majority, after it they can come together independently; before it they belonged together as members of the family, after it they unite as egoists; sonship and fatherhood remain, but son and father no longer pin themselves down to these.

The last privilege, in truth, is "Man"; with it all are privileged or invested. For, as Bruno Bauer himself says, "privilege remains even when it is extended to all.

Thus liberalism runs its course in the following transformations:

"First, the individual is not man, therefore his individual personality is of no account: no personal will, no arbitrariness, no orders or mandates!

"Second, the individual has nothing human, therefore no mine and thine, or property, is valid.

"Third, as the individual neither is man nor has anything human, he shall not exist at all: he shall, as an egoist with his egoistic belongings, be annihilated by criticism to make room for Man, 'Man, just discovered.'"