may not let any worldly lusts, any self-seeking interest, spring up in him. Here we have the concept of clericalism, or, as it may also be called in its pedagogic activity, school-masterliness; for the idealists play the schoolmaster over us. The clergyman is especially called to live to the idea and to work for the idea, the truly good cause. Therefore the people feel how little it befits him to show worldly haughtiness, to desire good living, to join in such pleasures as dancing and gaming—in short, to have any other than a "sacred interest." Hence too, doubtless, is derived the scanty salary of teachers, who are to feel themselves repaid by the sacredness of their calling alone, and to "renounce" other enjoyments.
Even a directory of the sacred ideas, one or more of which man is to look upon as his calling, is not lacking. Family, fatherland, science, etc., may find in man a servant faithful to his calling.
Here we come upon the old, old craze of the world which has not yet learned to do without clericalism—that to live and work for an idea is man's calling, and according to the faithfulness of its fulfilment his human worth is measured.
This is the dominion of the idea; in other words, it is clericalism. E.g., Robespierre, St. Just, etc., were priests through and through, inspired by the idea, enthusiasts, consistent instruments of this idea, idealistic men. So St. Just exclaims in a speech, "There is something terrible in the sacred love of country; it is so exclusive that it sacrifices everything to the public interest without mercy, without fear, without human consideration. It hurls Manlius down the precipice; it sacrifices its private inclinations; it leads Regulus to Carthage, throws a Roman into the chasm, and sets Marat, as a victim of his devotion, in the Pantheon."
Now, over against these representatives of ideal or sacred interests stands a world of innumerable "personal" profane interests. No idea, no system, no sacred cause is so great as never to be outrivaled and modified by these personal interests. Even if they are silent momentarily, and in times of rage and fanaticism, yet they soon come uppermost again through "the sound sense of the people." Those ideas do not completely conquer till they are no longer hostile to personal interests, i.e. till they satisfy egoism.
The man who is just now crying herrings in front of my window has a personal interest in good sales, and, if his wife or anybody else wishes him the like, this remains a personal interest all the same. If, on the other hand, a thief deprived him of his basket, then there would at once arise an interest of many, of the whole city, of the whole country, or, in a word, of all who abhor theft; an interest in which the herring-seller's person would become indifferent, and in its place the category of the "robbed man" would come into the foreground. But even here all might yet resolve itself into a personal interest, each of the partakers reflecting that he must concur in the punishment of the thief because unpunished stealing might otherwise become general and cause him too to lose his own. Such a calculation, however, can hardly be assumed on the part of many, and we shall rather hear the cry that the thief is a "criminal." Here we have before us a judgment, the thief's action receiving its expression in the concept "crime." Now the matter stands thus: even if a crime did not cause the slightest damage either to me or to any of those in whom I take an interest, I should nevertheless denounce it. Why? Because I am enthusiastic for morality, filled with the idea of morality; what is hostile to it I everywhere assail. Because in his mind theft ranks as abominable without any question, Proudhon, e.g., thinks that with the sentence "Property is theft" he has at once put a brand on property. In the sense of the priestly, theft is always a crime, or at least a misdeed.
Here the personal interest is at an end. This particular person who has stolen the basket is perfectly indifferent to my person; it is only the thief, this concept of which that person presents a specimen, that I take an interest in. The thief and man are in my mind irreconcilable opposites; for one is not truly man when one is a thief; one degrades Man or "humanity" in himself when one steals. Dropping out of personal concern, one gets into philanthropism, friendliness to man, which is usually misunderstood as if it was a love to men, to each individual, while it is nothing but a love of Man, the unreal concept, the spook. It is not τους ανθρώπους, men, but τον ανθρωπον, Man, that the philanthropist carries in his heart. To be sure, he cares for each individual, but only because he wants to see his beloved ideal realized everywhere.
So there is nothing said here of care for me, you, us; that would be personal interest, and belongs under the head of "worldly love." Philanthropism is a heavenly, spiritual, a—priestly love. Man must be restored in us, even if thereby we poor devils should come to grief. It is the same priestly principle as that famous fiat justitia, pereat mundus; man and justice are ideas, ghosts, for love of which everything is sacrificed; therefore the priestly spirits are the "self-sacrificing" ones.
He who is infatuated with Man leaves persons out of account so far as that infatuation extends, and floats in an ideal, sacred interest. Man, you see, is not a person, but an ideal, a spook.
Now, things as different as possible can belong to Man and be so regarded. If one finds Man's chief requirement in piety, there arises religious clericalism; if one sees it in morality, then moral clericalism raises its head. On this account the priestly spirits of our day want to make a "religion" of everything, a "religion of liberty," "religion of equality," etc., and for them every idea becomes a "sacred cause," e.g. even citizenship, politics, publicity, freedom of the press, trial by jury, etc.
Now, what does "unselfishness" mean in this sense? Having only an ideal interest, before which no respect of persons avails!
The stiff head of the worldly man opposes this, but for centuries has always been worsted at least so far as to have to bend the unruly neck and "honor the higher power"; clericalism pressed it down. When the worldly egoist had shaken off a higher power (e.g. the Old Testament law, the Roman pope, etc.), then at once a seven times higher one was over him again, e.g. faith in the place of the law, the transformation of all laymen into divines in place of the limited body of clergy, etc. His experience was like that of the possessed man into whom seven devils passed when he thought he had freed himself from one.
In the passage quoted above all ideality, etc., is denied to the middle class. It certainly schemed against the ideal consistency with which Robespierre wanted to carry out the principle. The instinct of its interest told it that this consistency harmonized too little with what its mind was set on, and that it would be acting against itself if it were willing to further the enthusiasm for principle. Was it to behave so unselfishly as to abandon all its aims in order to bring a harsh theory to its triumph? It suits the priests admirably, to be sure, when people listen to their summons, "Cast away everything and follow me," or "Sell all that thou hast and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Some decided idealists obey this call; but most act like Ananias and Sapphira, maintaining a behavior half clerical or religious and half worldly, serving God and Mammon.
I do not blame the middle class for not wanting to let its aims be frustrated by Robespierre, i.e. for inquiring of its egoism how far it might give the revolutionary idea a chance. But one might blame (if blame were in place here anyhow) those who let their own interests be frustrated by the interests of the middle class. However, will not they likewise sooner or later learn to understand what is to their advantage? August Becker says:[50] "To win the producers (proletarians) a negation of the traditional conception of right is by no means enough. Folks unfortunately care little for the theoretical victory of the idea. One must demonstrate to them ad oculos how this victory can be practically utilized in life." And (p. 32): "You must get hold of folks by their real interests if you want to work upon them." Immediately after this he shows how a fine looseness of morals is already spreading among our peasants, because they prefer to follow their real interests rather than the commands of morality.
Because the revolutionary priests or schoolmasters served Man, they cut off the heads of men. The revolutionary laymen, those outside the sacred circle, did not feel any greater horror of cutting off heads, but were less anxious about the rights of Man than about their own.
How comes it, though, that the egoism of those who affirm personal interest, and always inquire of it, is nevertheless forever succumbing