Jewish Philosophical Politics in Germany, 1789-1848
amelia
(Amelia)
#1
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