But this criticism, which is fatal to the new Zionism, as expounded by Herzl and his followers, does not seriously affect Pinsker’s Zionism. The new Zionists make the political and economic problem the be-all and end-all of their strivings. Their primary aim is to improve the hard lot of the Jews _as individuals_. They regard such improvement in exile as out of the question, since Jews are regarded as strangers in every country, and the competition of the stranger exposes him to the resentment of the native population. Hence they demand that the Jews shall establish a separate State for themselves, where they will not be strangers and their competition will not be a crime.[40] But this idea can be justified only if the State is able to improve the lot of all the Jews or most of them; that is, if all or most of the Jews can leave foreign countries and settle in their State. Unless this condition is fulfilled, the amelioration will be only partial; it will affect only that fortunate minority which succeeds in establishing itself in the Jewish State. The majority will remain as badly off as before—hated and persecuted foreigners in strange lands. Where, then, is the promised annihilation of the Jewish problem through the establishment of the State? But with Pinsker it is different. The loss which he mourns is primarily the loss of Jewish national dignity. He weeps for a _nation_ which is not regarded and respected by the other nations as an equal, and whose individual members are treated everywhere not merely as foreigners, but as beggars in receipt of charity. With him the question of national dignity comes first of all. Of the three causes to which he traces the ill-feeling between Jews and Gentiles, the first one, which lies in the degraded position of the Jews as a nation—a point not mentioned by the new Zionists—is the most important in his own view, and occupies most of his attention. Next to it stands the political cause; and this cause also, unlike the new Zionists, he regards from the point of view of the problem of national dignity. He is not much troubled by the fact that we are treated as aliens in every country: that fact, no doubt, harms us as individuals, but in itself it does not imply any contempt or inferiority. The root of the trouble is that we are not treated as aliens in the ordinary political sense, but are regarded as wandering mendicants, as inferior beings, who are not entitled to demand respect and consideration as of right. So with the third cause, the economic one. Its sting lies for Pinsker chiefly in the fact that here also we Jews are differentiated from other aliens—that in consequence of the low esteem in which we are held our competition causes more resentment than that of other aliens. Pinsker, therefore, has more right than the new Zionists to regard the establishment of a Jewish State as the absolute solution of the Jewish problem—that is, of the problem of the _dignity_