Br. Bauer states (_e. g._ "_Judenfrage_," p. 84) that the truth of criticism is the final truth, and in fact the truth sought for by Christianity itself,--to wit, "Man." He says, "The history of the Christian world is the history of the supreme fight for truth, for in it--and in it only!--the thing at issue is the discovery of the final or the primal truth--man and freedom." All right, let us accept this gain, and let us take _man_ as the ultimately found result of Christian history and of the religious or ideal efforts of man in general. Now, who is Man? _I_ am! _Man_, the end and outcome of Christianity, is, as _I_, the beginning and raw material of the new history, a history of enjoyment after the history of sacrifices, a history not of man or humanity, but of--_me_. _Man_ ranks as the general. Now then, I and the egoistic are the really general, since every one is an egoist and of paramount importance to himself. The Jewish is not the purely egoistic, because the Jew still devotes _himself_ to Jehovah; the Christian is not, because the Christian lives on the grace of God and subjects _himself_ to him. As Jew and as Christian alike a man satisfies only certain of his wants, only a certain need, not _himself_: a _half_-egoism, because the egoism of a half-man, who is half he, half Jew, or half his own proprietor, half a slave. Therefore, too, Jew and Christian always half-way exclude each other; _i. e._, as men they recognize each other, as slaves they exclude each other, because they are servants of two different masters. If they could be complete egoists, they would exclude each other _wholly_ and hold together so much the more firmly. Their ignominy is not that they exclude each other, but that this is done only _half-way_. Br. Bauer, on the contrary, thinks Jews and Christians cannot regard and treat each other as "men" till they give up the separate essence which parts them and obligates them to eternal separation, recognize the general essence of "Man," and regard this as their "true essence." According to his representation the defect of the Jews and the Christians alike lies in their wanting to be and have something "particular" instead of only being men and endeavoring after what is human,--to wit, the "general rights of man." He thinks their fundamental error consists in the belief that they are "privileged," possess "prerogatives"; in general, in the belief in _prerogative_.[122] In opposition to this he holds up to them the general rights of man. The rights of man!--