So Feuerbach instructs us that, "if one only _inverts_ speculative philosophy, _i. e._ always makes the predicate the subject, and so makes the subject the object and principle, one has the undraped truth, pure and clean."[34] Herewith, to be sure, we lose the narrow religious standpoint, lose the _God_, who from this standpoint is subject; but we take in exchange for it the other side of the religious standpoint, the _moral_ standpoint. _E. g._, we no longer say "God is love," but "Love is divine." If we further put in place of the predicate "divine" the equivalent "sacred," then, as far as concerns the sense, all the old comes back again. According to this, love is to be the _good_ in man, his divineness, that which does him honor, his true _humanity_ (it "makes him Man for the first time," makes for the first time a man out of him). So then it would be more accurately worded thus: Love is what is _human_ in man, and what is inhuman is the loveless egoist. But precisely all that which Christianity and with it speculative philosophy (_i. e._ theology) offers as the good, the absolute, is to self-ownership simply not the good (or, what means the same, it is _only the good_). Consequently, by the transformation of the predicate into the subject, the Christian _essence_ (and it is the predicate that contains the essence, you know) would only be fixed yet more oppressively. God and the divine would entwine themselves all the more inextricably with me. To expel God from his heaven and to rob him of his "_transcendence_" cannot yet support a claim of complete victory, if therein he is only chased into the human breast and gifted with indelible _immanence_. Now they say, "The divine is the truly human!" The same people who oppose Christianity as the basis of the State, _i. e._ oppose the so-called Christian State, do not tire of repeating that morality is "the fundamental pillar of social life and of the State." As if the dominion of morality were not a complete dominion of the sacred, a "hierarchy."