Rome and Jerusalem/Ninth Letter
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Ninth Letter 
A dilemma-The sacred history of mankind-Our allies -The unity of the human genus-Races and folk types-The organism of mankind.
You confronted me with the dilemma, that we must either agree with the Luxemburg Hirsch, that the goal and essence of Judaism is humanitarianism, in which case it is not national regeneration, but the realization of humanitarian ideals which is the aim worth striving for; and Judaism, like every religious or political society; must ultimately become absorbed and disappear in the larger fellowship of humanity; or we must agree with the Frankfort Hirsch, who sees in Judaism the only salvation; in which case, we disagree with the modern humanitarian aspirations and, like orthodox Christianity, we need make little appeal to public opinion of the century; for public opinion will receive such an appeal with the same feeling that it would receive a Chinese Proclamation or a Papal Bull.
I believe, dear friend that the opinions I have heretofore expressed in my correspondence with you have little in common with either horn of the dilemma. They do not agree with the conceptions of either extreme faction, but belong to a different order of ideas; I believe that not only does the national essence of Judaism not exclude civilization and humanitarianism, but that the latter really follow from it, as necessarily as the result follows from the cause. If, in spite of this, I emphasize the national side of Judaism, which is the root, rather than the humanitarian aspect, which is the bloom and flower, it is because in our time people are prone to decorate themselves with the flowers of culture rather than cultivate them again in the soil on which they grew. It is out of Judaism that our humanitarian view of life sprapg. There is not a phase in Christian morality, nor in the scholastic philosophy of the Middle There nor in modern philanthropy, and, if we add the latest manifestation of Judaism, Spinozism, not even in modern philosophy, which does not have its roots in Judaism. Until the French Revolution, the Jewish people was the only people in the world which had, simultaneously, a national as well as a humanitarian religion. It is through Judaism that the history of humanity became a sacred history. I mean by that, that process of unified organic development which has its origin in the love of the family and which will not be completed until the whole of humanity becomes one family, the members of which will be united by the holy spirit, the creative genius of history, as strongly as the organs of a body are united by the creative natural forces. As long as no other people possessed such a national, humanitarian cult, the Jews alone were the people of God. Since the French Revolution, the French, as well as the other peoples which followed them, have become our noble rivals and faithful allies.
With the final victory of these nations over medieval reaction, the humanitarian aspirations, with which I am greatly in sympathy, so long as they do not express them" selves merely in hypocritical, flowery words, will be realized and bear fruit. Anti-national Humanitarianism is just as unfruitful as the anti-humanitarian Nationalism of medieval reaction. In theoretical anti-national humanitarianism I can only see, mildly speaking, an idealistic dream, but not a semblance of reality. We become so saturated with spiritualistic love and humanistic chloroform that we ultimately become entirely unconscious of the pain and misery that the antagonism which still exists between the various members of the great human family causes in real life. This antagonism will not be eradicated by enlightened sermons, but only by a process of historical development based on laws as unchangeable as the laws of Nature. Just as Nature does not produce flowers and fruits of a general character, nor general plants and animals, but produces particular plant and animal types, so does the creative power in history produce only folk types. In mankind, the plan of the plant and animal kingdoms finds its perfection; but humanity, as a separate life sphere, as the sphere of social life, is still in the process of development. We find in the history of social life a primal differentiation of folk-types which at first; plantlike, existed side by side with each other; then, animallike, fought each other and destroyed or absorbed one another, but which will finally, in order to become absolutely free, live not only in friendly fashion with one another, but live each for the other preserving, at the same time, their particular type identity.
The laws of universal history, I mean the history of the universe, namely, those of the cosmic, organic and social life, are as yet little known. We have particular sciences, but not a science of the universe; we still do not know the unity of all life. One thing, however, is certain, that a fusion of cults, an ideal to which so many aspire, and which was realized, at least in part, for thousands of years by Catholic Rome, will as little establish a lasting peace in human society as the philanthropic but unscientific belief in the absolute equality of men. In their attempt to base the granting of equal rights to all men on the primitive uniformity of all races and types, the humanitarians confound the organization of social life on the basis of solidarity, which is the result of a long and painful process of historical development, with a readymade, inorganic equality and uniformity, which becomes rarer and rarer the farther back we go in history. The reconciliation of races follows its own natural laws, which we can neither arbitrarily create nor change. As to the fusion of cults, it is really a past stage in the development of social life. It was the watchword of that religion which, owes its existence to the death of the nations of antiquity, i.e., Christianity. To-day the real problem is how free the various oppressed races and folk-types and allow them to develop in their own way. The dangerous possibility that the various nationalities will separate themselves entirely from each other or ignore each other is to be feared as little as the danger that they will fight among themselves and enslave one another.
The present-day national movement not only does not exclude humanitarianism, but strongly asserts it; for this movement is a wholesome reaction, not against humanism, but against the things that would encroach upon it and cause its degeneration, against the leveling tendencies of modern industry and civilization which threaten to deaden every original organic life-force, by introducing a uniform inorganic mechanism. As long as these tendencies were directed against the antiquated institutions of a long-passed historical period, their existence was justified. Nor can this nationalistic reaction object to them, insofar as they endeavor to establish closer relations between the various nations of the world. But, fortunately, people have gone so far in life, as well as in science, as to deny the typical and the creative; and as a result the vapor of idealism, on the one hand, and the dust of atomism on the other, rest like mildew on the red corn, and stifle the germinating life in the bud. It is against these encroachments on the most sacred principles of creative life that the national tendencies of our time react, and it is against these destructive forces that I appeal to the original national power of Judaism.
Like the general universal cosmic life which finds its termination in it, and the individual microcosmic life in which all the buds and fruits of the spirit finally ripen. Humanity is a living organism, of which races and peoples are the members. In every organism changes are continually going on. Some, quite prominent in the embryonic stage, disappear in the later development. There are organs, on the other hand, hardly noticeable in the earlier existence of the organism, which become important only when the organism reaches the end of its development.
To the latter class of members of organic humanity (which class is really the creative one) belongs the Jewish people. This people was hardly noticeable in the world, where it was greatly oppressed by its powerful, conquering neighbors. Twice it came near being destroyed; namely, in the Egyptian and Babylonian captivities; and twice it rose to new spiritual life and fought long and successfully against the mightiest as well as the most civilized peoples of antiquity-the Greeks and the Romans. Finally, in the last struggle of the ancient world, it was this people which fertilized the genius of humanity with its own spirit, so as to rejuvenate itself, along with the regeneration of humanity" To-day, when the process of rejuvenation of the historical peoples is ended and each nation has its special function in the organism of humanity, we are for the first time beginning to conceive the England, with its industrial organization, represents the nerve-force of humanity which directs and regulates the alimentary system of mankind; France, that of general motion, namely, the social; Germany discharges the function of thinking; and America represents the general regenerating power by means of which all elements if the historical peoples will be assimilated into one. We observe that every modern people, every part of modern society, displays in its activity as an organ of humanity a special calling, then he must also determine the importance and function of the only ancient people which still exists to-day, as strong and vigorous as it was in days of old, namely, the people of Israel.
In the organism of humanity there are no two peoples which attract and repel each other more than the Germans and the Jews; just as there are no two mental attitudes which are simultaneously akin to each other and still diametrically opposed, as the scientific-philosophical and the religious-moral. Religion, in its higher form, is r the spiritual tie which binds the creature to the Creator, the infinite thread, the end of which returns to its source, the bridge which leads from one creation to the other, from life to death, and from death back to life. It not only brings man to know the absolute more intimately, but it inspires and sanctifies his whole life with the divine spirit. In religion, as in love, especially in a religion like Judaism, which is neither one-sidedly materialistic nor one-sidedly spiritualistic, body and spirit merge into one I; another. The greatest and most dangerous enemy of the Jewish religion in antiquity was the religion of gross sensualist, the material love of the Semites, namely, Baal worship" In medieval ages, the enemy was represented by the embodiment of spiritualistic love-Christianity. The Jewish people which, thanks to its prophets of antiquity and rabbis of the Middle Ages, kept its religion from both extremes of degeneration, was, and is still today that organ of humanity which expresses the Jiving, native force in universal history, namely, the organ of unifying and sanctifying love. This organ is akin to the organ of thought, but is, at the same time, opposed to it both draw their force from the inexhaustible well of life. But, while the religious genius individualizes the infinite, philosophic, scientific thought abstracts from life all its individual, subjective forms and generalizes it. Objective philosophy and science have no direct connection with life; religious teaching is intimately united with it, for either religion is identical with the national, social and moral life, or it is mere hypocrisy.
I have wandered from my trend of thought. I merely wanted to explain to you why I do not ally myself with the humanitarian aspirations which endeavor to-obliterate all differentiation in the organism of humanity and in the name of such catch words as "Liberty" and "Progress," build altars to arbitrariness and ignorance, on which our light-minded youth offers its best energies and sacrifices.