One may call it the _State-religion_, the religion of the "free State," not in the sense hitherto current that it is the one favored or privileged by the State, but as that religion which the "free State" not only has the right, but is compelled, to demand from each of those who belong to it, let him be _privatim_ a Jew, a Christian, or anything else. For it does the same service to the State as filial piety to the family. If the family is to be recognized and maintained, in its existing condition, by each one of those who belong to it, then to him the tie of blood must be sacred, and his feeling for it must be that of piety, of respect for the ties of blood, by which every blood-relation becomes to him a consecrated person. So also to every member of the State-community this community must be sacred, and the concept which is the highest to the State must likewise be the highest to him. But what concept is the highest to the State? Doubtless that of being a really human society, a society in which every one who is really a man, _i. e. not an un-man_, can obtain admission as a member. Let a State's tolerance go ever so far, toward an un-man and toward what is inhuman it ceases. And yet this "un-man" is a man, yet the "inhuman" itself is something human, yes, possible only to a man, not to any beast; it is, in fact, something "possible to man." But, although every un-man is a man, yet the State excludes him; _i. e._, it locks him up, or transforms him from a fellow of the State into a fellow of the prison (fellow of the lunatic asylum or hospital, according to Communism). To say in blunt words what an un-man is is not particularly hard: it is a man who does not correspond to the _concept_ man, as the inhuman is something human which is not conformed to the concept of the human. Logic calls this a "self-contradictory judgment." Would it be permissible for one to pronounce this judgment, that one can be a man without being a man, if he did not admit the hypothesis that the concept of man can be separated from the existence, the essence from the appearance? They say, he _appears_ indeed as a man, but _is_ not a man. Men have passed this "self-contradictory judgment" through a long line of centuries! Nay, what is still more, in this long time there were only--_un-men_. What individual can have corresponded to his concept? Christianity knows only one Man, and this one--Christ--is at once an un-man again in the reverse sense, to wit, a superhuman man, a "God." Only the--un-man is a _real_ man.