Belief is everything. It does not matter if a man does not believe in God; let him believe in atheism. But the Jew believes nothing; he does not believe his own belief; he doubts as to his own doubt. He is never absorbed by his own joy, or engrossed by his own sorrow. He never takes himself in earnest, and so never takes any one else in earnest. He is content to be a Jew, and accepts any disadvantages that come from the fact. We have now reached the fundamental difference between the Jew and the woman. Neither believe in themselves; but the woman believes in others, in her husband, her lover, or her children, or in love itself; she has a centre of gravity, although it is outside her own being. The Jew believes in nothing, within him or without him. His want of desire for permanent landed property and his attachment to movable goods are more than symbolical. The woman believes in the man, in the man outside her, or in the man from whom she takes her inspiration, and in this fashion can take herself in earnest. The Jew takes nothing seriously; he is frivolous, and jests about anything, about the Christian’s Christianity, the Jew’s baptism. He is neither a true realist nor a true empiricist. Here I must state certain limitations to my agreement with Chamberlain’s conclusions. The Jew is not really a convinced empiricist in the fashion of the English philosophers. The empiricist believes in the possibility of reaching a complete system of knowledge on an empirical basis; he hopes for the perfection of science. The Jew does not really believe in knowledge, nor is he a sceptic, for he doubts his own scepticism. On the other hand, a brooding care hovers over the non-metaphysical system of Avenarius, and even in Ernst Mach’s adherence to relativity there are signs of a deeply reverent attitude. The empiricists must not be accused of Judaism because they are shallow. The Jew is the impious man in the widest sense. Piety is not something near things nor outside things; it is the groundwork of everything. The Jew has been incorrectly called vulgar, simply because he does not concern himself with metaphysics. All true culture that comes from within, all that a man believes to be true and that so is true for him, depend on reverence. Reverence is not limited to the mystic or the religious man; all science and all scepticism, everything that a man truly believes, have reverence as the fundamental quality. Naturally it displays itself in different ways, in high seriousness and sanctity, in earnestness and enthusiasm. The Jew is never either enthusiastic or indifferent, he is neither ecstatic nor cold. He reaches neither the heights nor the depths. His restraint becomes meagreness, his copiousness becomes bombast. Should he venture into the boundless realms of inspired thought, he seldom reaches beyond pathos. And although he cannot embrace the whole world, he is for ever covetous of it.