On the Jewish Problem was written in 1843 (Marx was 24 years old) and presented as a book review of two papers by Bruno Powell at that time. At that time, Germany regarded Christianity as the state religion, so the political and social rights of Jews were severely restricted. Influenced by the French Revolution, many intellectuals criticized it, and French Jews finally gained all legal rights as "French citizens" at 179 1. Bruno Powell believes that Jews should be liberated. On the other hand, Marx went further than Bruno Powell. Starting from the differences and connections between "political liberation" (represented by the French Revolution) and "human liberation", on the one hand, he recognized the political rights of Christians and Jews, on the other hand, he also put forward the theme of Germany's comprehensive reform: Jews in Germany longed for liberation. What kind of liberation do they aspire to? Civil liberation and political liberation. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", however, only the criticism of political liberation itself is the final criticism of the Jewish problem, and it can also make this problem truly become a "contemporary universal problem". Quoting the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", Powell's mistake is that he only criticized the Christian country, but not the country itself, and he did not discuss the relationship between political liberation and human liberation. Therefore, the conditions he provided can only show that he confused political liberation with the general liberation of mankind and did not criticize it. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", "political liberation" does not mean that all people have the same rights, but only forms a society centered on the "bourgeoisie", and the representative of "egoism": people who are not citizens, but bourgeois people, who are regarded as people in the original sense and real people. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", although critics believe that "egoism" is the characteristic of Jews, Marx believes that this is actually the product of modern "civil society" itself: practical needs and egoism are the principles of civil society; As long as civil society produces a political country completely from itself, this principle is naked. The actual need and selfish God is money. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", to realize the true liberation of Jews, it is necessary to realize the liberation of all Germans: the liberation of Jews, in the ultimate sense, is the liberation of human beings from the Jewish spirit. Quoting the words in the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", the social liberation of Jews is the liberation of society from the Jewish spirit. Quoted from the second article "On the Jewish Problem", "Introduction to the Criticism of Hegel's Philosophy of Right" and "On the Jewish Problem", the specific content and specific reform methods of the "civil society" which is the core of the paper are not elaborated in detail. The next chapter of Economic Philosophy Manuscript will elaborate on this. "On the Jewish Problem" contains some thoughts of Marx-why do you need religion now that you have achieved political liberation? Because religion is a defect, the root of which can only be found in the nature of the country itself. In our view, religion is not the cause of secular limitations, but only its phenomenon. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right" In civil society, all citizens enjoy "freedom of isolation". No matter who is involved, everyone has the right not to be disturbed by others: the freedom to make an isolated and self-enclosed list. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", however, Marx believes that the society in which everyone exercises "self-interest rights" without restriction is not the ideal and complete society that human beings want to achieve; The ultimate goal of man is not to achieve a society that is "closed to himself, closed to his own private interests and his own private arbitrary behavior, and separated from the same body". Members of modern civil society have two faces: "private" and "citizen": as private, they want to pursue personal interests, while as citizens, they abide by rules, fulfill their obligations and pursue the interests of the same body. Marx believes that truly liberated people should not be divided, but should always take care of their neighbors and other members of the same body as they pursue their own happiness and interests, and feel happy for them from the bottom of their hearts. Marx defined this kind of person as "quasi-existence", that is, the state that "realistic individuals return abstract citizens to themselves": only when realistic individuals return abstract citizens to themselves, and as individuals, they become quasi-existence in their own experience life, their own individual labor and their own personal relationships, and only when people realize that their "inner strength" is a social force and organize this force, they will no longer put it. Quoted from the second article "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", although Marx knew what kind of religion Judaism was, how Jews lived in Europe in their time, because he himself was the son of a rabbi; But Marx's understanding of "Jewish spirit" is not appropriate: what is the secular basis of Judaism? Realistic needs, selfishness. What is the secular worship of Jews quoted in the second book On the Jewish Problem and Introduction to the Criticism of Hegel's Philosophy of Right? Do business to make money. What is their secular god? Money. However, the main reason for these facts is by no means their own choice, but the non-Jews have pushed the Jews onto the present road. Because of the discrimination against Jews since the Middle Ages, they were not allowed to own land, so they could not operate agriculture and manufacturing. Most employees in the financial industry are Jews, because traditional Christianity forbids charging interest. Although modern Jews have been liberated as citizens, their participation in traditional industries is still taboo. Banks, news, performances and other jobs are all created by Jews themselves (there is no way out except to create new jobs by themselves). However, Marx at that time also noticed these problems. In the later Holy Family, it is much easier to understand Powell's refutation and criticism than on the Jewish issue: the Jewish spirit (selected from Holy Family) is constantly produced by today's civil life and has been highly developed in the monetary system. Emancipating people from the Jewish spirit quoted in the Third Manuscript of Economic Philosophy should not be understood as a special task of Jews like Mr. Powell, but as a universal practical task of the modern world, which is completely permeated with the Jewish spirit. Facts have proved that the task of overcoming Jewish essence is actually the task of eliminating Jewish spirit in civil society and the task of eliminating inhumanity in modern life practice. The highest expression of this inhumanity is the monetary system. Quoted from the third draft of Economic Philosophy and written at the end of 1843, the Introduction to Criticism of Hegel's Philosophy of Right describes in detail why Marx criticized Hegel's philosophy of right, and talks about the role of the proletariat for the first time. The role of religion in this society is to replace the "fantasy happiness" in the sky with "people's opium". If people want to live without opium in the world, they must begin to reform the existing society: religion is the realization of human nature in fantasy, because human nature has no real reality. Quoting the words in the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", abolishing religion as people's illusory happiness means asking people's realistic happiness. ..... Therefore, the criticism of religion is the germ of the criticism of the suffering world-religion is its sacred aura. The problem of philosophy (learning) quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right" is not to understand the problems in the sky, but to discover the real society that exists on the ground. At that time, Germany's law and politics were immature, and the only thing worthy of criticism that had entered a relatively mature stage was philosophy. At that time, the highest expression of philosophy was Hegel's theory of state law: after the sacred image of human self-alienation was revealed, it became an urgent task for philosophy to serve history with non-sacred images. Thus, the criticism of the kingdom of heaven has become a criticism of the world, a criticism of religion has become a criticism of law, and a criticism of theology has become a criticism of politics. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", Germany's national philosophy and philosophy of right are the only German history that keeps the same level as the formal contemporary reality. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", German national philosophy and philosophy of right have been expressed most systematically, richly and finally in Hegel's works. The "theory" quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right" is by no means powerless. If it can capture the hearts of many people, it can become a force for social change. Therefore, the theory must be able to fundamentally grasp things (the structure of modern society) and clearly show the content of social change. Marx thought it necessary to develop German philosophy to this height: once the theory has mastered the masses, it will also become a material force. As long as the theory convinces people, it can grasp the masses; As long as the theory is thorough, it can be convincing. The so-called thoroughness is to grasp the root of the matter. The proletariat (working class) spawned by modern industry is the main body of liberation activities: where is the practical possibility of German liberation? It is to form a class bound by a complete chain, that is, to form a civil society class that is not a civil society class ... It itself shows the complete loss of people, so only through the complete recovery of people can we recover ourselves. As a special stratum, the result of this social disintegration is the proletariat. The German proletariat was formed with the development of industries that just started to carve out their own path. Quoted from the second article "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", the liberation of Germans is the liberation of human beings. This liberated thought is philosophy and its heart is the proletariat. With regard to the words "class" and "proletariat" in the second half of the paper, Marx did not give a definition and a mature explanation in this period. The source of "class"-1852 Marx's letter to John Wedemayer: It is not my credit for discovering the existence of classes in modern society or the struggle between classes ... bourgeois historians described the historical development of class struggle, and bourgeois economists also made economic analysis of each class. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", Marx placed hope on the proletarians who could "perfectly liberate" the whole society and thought that all the bad parts of society (negligence, crime, oppression, etc. ) are concentrated in a special social field and special social status. As long as they are removed, the society will be better: to make the people's revolution coincide with the liberation of individual classes in civil society, and to make one class become the class of the whole society, all the ills of society must be concentrated in another class, and a certain class must become the embodiment of general obstacles and obstacles that all classes are related to; A special social field must be regarded as an evil recognized by the whole society, so liberation from this field is manifested as universal self-liberation. In order for one level to truly become a liberator level, another level should be the obvious slave level. Quoted from the second book "On the Jewish Problem" and "Introduction to the Criticism of Hegel's Philosophy of Right", however, we must admit that social evils spread throughout the whole society. Every member of society is sharing the behavior of "making society worse" in his own way. In addition to "general obstacles", "acknowledged sins" and "obvious slavery level", we are likely to become obstacles to our neighbors, commit "unknown sins" and stand on the "invisible slavery level" for others.