Jewish Philosophical Politics in Germany, 1789-1848

Becoming Citizens of Hegel’s State { 81

its subjects, who need its wise paternal care the most, the highest guiding

idea from which we must set out (von der... ausgegangen werden muß),

particularly in matters concerning outward culture, is to stand in for this state

(diesen zu ersetzen), and thereby simultaneously make a useful contribution to

it. (A circumstance, which, by the way, would be an incentive [Rücksicht] for

the state to encourage apostasy less zealously.) Directing our united energies

toward lending the abundance of nationaliers here a more beneficent (segen-

reicheren) result, and attaching to them a more illustrious aim than the empty,

vain, pitiful one they pursued to their own detriment, is worthy of the striv-

ing of noble men. Indeed, if there were enough centrifugal force it would not

be too bold an idea to establish a school for the fine sciences (schönen Wis-

senschaften), in which every decided talent would find an arena for laudable

activity, and would neither be inhibited in his initial development by the most

deplorable resistance, nor have to succumb in the difficult struggle to dedi-

cate his own life’s purpose to the cause of the nation (dem schweren Kampf,

der Sache der Nation seine eigene Lebensbestimmung aufzuopfern unterliegen

müsste); a school that could produce the preachers and teachers who would

spread out to all regions, and everywhere disperse the darkness of prejudice

with the torch of truth, so that we too could finally work ourselves out of

our Middle Ages and [so that] our condition would no longer present the

concerned humanitarian (Menschenfreund) with such a bleak sight but [it]

would rather be a heartwarming joy to see how we help work, with courage

and vigor, on the great edifice of humanity.^125

Moser’s hope of standing in for the Prussian state, which continues to prolong

rather than ameliorate the Jews’ disadvantages, is oppositional, not conform-

ist. His vision of establishing a school under the Verein’s auspices imagines the

Verein as a sort of Jewish ministry for education in a state that it would help

move from present Prussian realities in the direction of Hegel’s vision. Such a

school would train Jewish preachers and educators, who would, in turn, bring

Jews throughout Germany into harmony with the “great edifice of humanity,”

which, as Moser has already made clear, he virtually equates with Hegel’s vision

of the state. In this way making a “useful contribution” to the Prussian state by

standing in for it in matters pertaining to Jews would entail actively transform-

ing the state and its misbegotten policies concerning Jews. The fact that Moser

indeed proposes a version of Hegel’s state as a corrective to Prussian policies

and their deleterious consequences for Jews is evident in Moser’s remarks about

the nationaliers’ ill-fated goals. Given the context, Moser can only be referring

to Jewish nationaliers. As I read him, Moser means the many Jews who fought