カール・マルクス選集

The political elevation of the individual above religion shares all the defects and all the advantages of political elevation generally. For example, the State as State annuls private property, the individual declares in a political manner that private property is abolished as soon as he abolishes the census for active and passive eligibility, which has been done in many North American States. Hamilton interprets this fact quite correctly from the political standpoint: "The great multitude has won the victory over the property owners and the monied men." Is not private property ideally abolished when the have-nots become the legislators of the haves? The census is the last political form to recognize private property. Yet private property is not only not abolished with the political annulment of private property, but is even implied therein. The State abolishes in its fashion the distinctions of birth, status, education, and occupation when it declares birth, status, education, and occupation to be unpolitical distinctions, when, without taking account of these distinctions, it calls upon every member of the community to participate in the popular sovereignty on an equal footing, when it deals with all the elements of the real popular life from the State's point of view. Nevertheless the State leaves private property, education, occupation operating in their own manner, that is, as education, as occupation, and developing their potentialities. From abolishing these actual distinctions, it rather exists only upon their basis, and is conscious of being a political State and enforcing its communal principle only in opposition to these its elements. Consequently Hegel defines the relation of the political State to religion quite correctly when he says: "If the State is to have reality as the ethical, self-conscious realization of spirit, it must be distinguished from the form of authority and faith.…