Men have somewhat of their _own_, and _I_ am to recognize this own and hold it sacred. Their own consists partly in outward, partly in inward _possessions_. The former are things, the latter spiritualities, thoughts, convictions, noble feelings, etc. But I am always to respect only _rightful_ or _human_ possessions; the wrongful and unhuman I need not spare, for only _Man's_ own is men's real own. An inward possession of this sort is, _e. g._, religion; because _religion_ is free, _i. e._ is Man's, _I_ must not strike at it. Just so _honor_ is an inward possession; it is free and must not be struck at by me. (Action for insult, caricatures, etc.) Religion and honor are "spiritual property." In tangible property the person stands foremost: my person is my first property. Hence freedom of the person; but only the _rightful_ or human person is free, the other is locked up. Your life is your property; but it is sacred for men only if it is not that of an inhuman monster.
What a man as such cannot defend of bodily goods, we may take from him: this is the meaning of competition, of freedom of occupation. What he cannot defend of spiritual goods falls a prey to us likewise: so far goes the liberty of discussion, of science, of criticism.
But _consecrated_ goods are inviolable. Consecrated and guaranteed by whom? Proximately by the State, society, but properly by man or the "concept," the "concept of the thing": for the concept of consecrated goods is this, that they are truly human, or rather that the holder possesses them as man and not as un-man.[177]
On the spiritual side man's faith is such goods, his honor, his moral feeling,--yes, his feeling of decency, modesty, etc. Actions (speeches, writings) that touch honor are punishable; attacks on "the foundation of all religion"; attacks on political faith; in short, attacks on everything that a man "rightly" has.
How far critical liberalism would extend, the sanctity of goods,--on this point it has not yet made any pronouncement, and doubtless fancies itself to be ill-disposed toward all sanctity; but, as it combats egoism, it must set limits to it, and must not let the un-man pounce on the human. To its theoretical contempt for the "masses" there must correspond a practical snub if it should get into power.