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Transcript of [Antroposophy][Rudolf Steiner][en] Rudolf Steiner - Basic Issues of the Social Question
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BasicIssuesoftheSocialQuestion
ByRudolfSteiner
GA23
Thisbookwaswrittenin1919,justaftertheFirstWorldWar,andsuggestssolutionstothesocial,political
and economic problems of those times. At the end of the book, Steiner writes: ... either people will
accommodate their thinking to the requirements of reality, or theywill have learned nothing from the
calamityandwillcauseinnumerablenewonestooccurinthefuture. Historysincethenhasproventhese
wordstobeprophetic.The socialquestion hasnotbeenresolved,norhavestepsbeentakentoinitiatethe
healingprocess.Wealltoooftenlooktothepoliticalstateforthesolutionstoallsocialproblems,betheyof
aneconomic,culturalorpoliticalnature.Steinersconceptofa tripartite,or threefoldsociety inwhich the
economic,culturalandpoliticalsphereswouldenjoyrelativeautonomywithinthesocialorganismhasnot
yetbeen
tried.
This
book
contains
his
basic
ideas
for
the
restructuring
of
society.
Thise.Texteditionisprovidedthroughthewonderfulworkof:
FrankThomasSmith,and
SouthernCrossReview
http://southerncrossreview.org/http://southerncrossreview.org/http://southerncrossreview.org/http://southerncrossreview.org/http://southerncrossreview.org/http://southerncrossreview.org/http://wn.rsarchive.org/Covers/basicissues_cov.html -
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SouthernCrossReviewEbooks
www.SouthernCrossReview.org
BASICISSUES
OFTHESOCIALQUESTION
RelevanttotheNecessitiesofLifeinthePresentandFuture
RudolfSteiner
Original German Title: Die Kernpunkte der Sozialen Frage in den
LebensnotwendigkeitenderGegenwartundZukunft (volume 23 in theRudolfSteiner
BibliographicalSurvey).
TranslatedbyFrankThomasSmith
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BasicIssuesoftheSocialQuestion
CONTENTS
Translatorsintroduction
PrefacetotheFourthGermanEdition
PreliminaryRemarksconcerningthePurposeofthisBook
ChapterOne:
TheTrue
Nature
of
the
Social
Question,
ApprehendedfromtheLifeofModernHumanity
ChapterTwo:
FindingRealSolutionstotheSocialProblemsoftheTimes
ChapterThree:
CapitalismandSocialIdeas
(Capital,HumanLabor)
ChapterFour:
InternationalRelationsbetweenSocialOrganisms
Appendix:
TotheGermanPeopleandtheCivilizedWorld
Notes
AbouttheAuthor
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TranslatorsIntroduction
BasicissuesoftheSocialQuestionwaswrittenin1919fortheGermanspeakingpeoplesof
centralEurope.Itdealswiththesocialproblemsofthattimeandsuggestssolutions.The
question therefore arises: Is thisbook still relevant today, in a newmillennium, for a
worldwidereadership?
Inorder toanswerthisquestion, letusfirst lookat thebooksvery lastparagraph: One
cananticipate theexpertswhoobject to thecomplexityof these suggestionsand find it
uncomfortable even to think about three systems cooperatingwith each other,because
theywishtoknownothingoftherealrequirementsoflifeandwouldstructureeverything
according to the comfortable requirementsof their thinking.Thismustbecome clear to
them:eitherpeoplewillaccommodatetheirthinkingtotherequirementsofreality,orthey
willhave
learned
nothing
from
the
calamity
and
will
cause
innumerable
new
ones
to
occurinthefuture.
Thecalamityreferredto istheFirstWorldWar,andsincethattimehistoryhascertainly
shownthesewordstobeprophetic.RudolfSteinerssuggestionswereignoredinCentral
Europeatthattime,atleastbythosewhowereinapositiontoputthemintopractice,and
thecalamitieshavebeenoccurringinnumerablyeversince.Thesocialquestionhasnot
beenresolved,norhave thestepsbeen takenwhicharenecessary to initiate thehealing
process.People all too often still look to thepolitical state for the solution to all social
problems,
whether
they
be
of
an
economic,
spiritual
(cultural),
or
political
nature.
Whereintheworldisspirituallife,schoolsforexample,freenotinthesenseofcost,
butfreefromstatecontrolandeconomicinfluence?Wheredoesanassociativeeconomy
function? What political state is content with its legitimate function of ensuring that
humanrightsarerespected?Theanswertoallthesequestionsisnegative.Thedestructive
tendencieswhichexisted in 1919 are stillverymuchwithus; in fact, theyhavegreatly
increasedtheirpotency.
Certainhistorical circumstancesare referred to, especially inChapterFour,whichwere
freshinthemindsofthereadersinthatpartoftheworldatthetimethebookwaswritten.RudolfSteinerwasbornon27February1861,inthetownofKraljevec,whichwasthenin
AustroHungary and is now in Yugoslavia (he died on 30 March 1925 in Dornach,
Switzerland),sotheeventsrelatingtosuchpoliticalentitiesastheAustroHungarianand
Germanempireswereentirelyfamiliartohimand,forthemostpart,tohisreaders.Thisis
no longer thecase,so Ihaveaddedasectionof Notesat theendwhichcan,however,
onlyincludeaverybriefdescriptionofthehistoricaleventsreferredtobytheauthor.
Thisbookisfarfromoutdated,inspiteofthefactthatcertaindescriptionsrefertospecific
occurrencesand
attitudes
of
the
times
in
which
it
was
written.
The
suggestions
and
essentialprinciplesgivenbyRudolfSteinerareevenmorerelevanttodaythanwhenthey
http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_c04.htmlhttp://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_c04.htmlhttp://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_c04.htmlhttp://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.htmlhttp://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.htmlhttp://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_c04.html -
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wereoriginallydescribed, ifonlybecause their realizationhas sincebecomeevenmore
urgent.
FrankThomasSmith
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system, and his upbringing must correspond to the economic circumstances of his
environment.
Itiseasytobelievethatthissituationresultsintheindividualbecomingwelladjustedto
contemporarylife,thatthestateisbestqualifiedtoorganizetheeducationalsystemandtherewiththefoundationofpublicculturalaffairsforthebenefitofthecommunity.Itis
also easy to believe that the individual who is educated according to the economic
conditions of his environment and who is then placed according to these conditions
becomesthebestpossiblememberofhumansociety.
Thisbookmustassume theunpopular taskofshowing that thechaoticconditionofour
publiclifederivesfromthedependenceofspirituallifeonthepoliticalstateandeconomic
interests. It must also show that the liberation of spiritual life and culture from this
dependenceconstitutes
an
important
element
of
the
burning
social
question.
This involves attacking certain widespread errors. For example, the political states
assumptionof responsibility foreducationhas longbeenconsidered tobebeneficial for
humanprogress.Forpeoplewithsocialisticideasitisinconceivablethatsocietyshoulddo
anythingbutshapetheindividualaccordingtoitsstandardsandforitsservice.
Itisnoteasytoacceptaveryimportantfactofhistoricaldevelopment,namely,thatwhat
wasproperduringanearlierperiodcanbeerroneousforalaterperiod.Foranewerain
human relations toemerge, itwasnecessary that thecircleswhichcontrollededucation
and culturebe relieved of this function and that itbe transferred to thepolitical state.
However,topersistinthisarrangementisagravesocialerror.
The firstpartof thisbookattempts to indicate this.Humanculturehasmatured toward
freedomwithin the frameworkof the state,but it cannotexercise this freedomwithout
completeautonomyofaction.Thenaturewhichspirituallifehasassumedrequiresthatit
constitute a fully autonomous member of the social organism. The administration of
education, from which all culture develops, must be turned over to the educators.
Economic and political considerations should be entirely excluded from this
administration. Each teacher should arrange his or her time so that he can alsobe anadministratorinhisfield.Heshouldbejustasmuchathomeattendingtoadministrative
matters as he is in the classroom.No one shouldmake decisionswho is not directly
engaged in theeducationalprocess.Noparliamentorcongress,norany individualwho
was perhaps once an educator, is to have anything to say.What is experienced in the
teachingprocesswould then flow naturally into the administration.By its very nature
suchasystemwouldengendercompetenceandobjectivity.
Ofcourseonecouldobjectthatsuchaselfgoverningspirituallifewouldalsonotattainto
perfection.But
we
cannot
expect
perfection;
we
can
only
strive
toward
the
best
possible
situation. The capabilities which the child develops can best be transmitted to the
communityifhiseducationistheexclusiveresponsibilityofthosewhosejudgementrests
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onaspiritualfoundation.Towhatextentachildshouldbetaughtonethingoranothercan
onlybecorrectlydeterminedwithinafreeculturalcommunity.Howsuchdeterminations
are tobemadebinding isalsoamatter for thiscommunity.Thestateand theeconomy
wouldbeabletoabsorbvigourfromsuchacommunity,whichisnotattainablewhenthe
organizationofculturalinstitutionsisbasedonpoliticalandeconomicstandards.
Eventheschoolswhichdirectlyservethestateandtheeconomyshouldbeadministered
bytheeducators:lawschools,tradeschools,agricultureandindustrialcolleges,allshould
beadministeredby the representativesofa freespiritual life.Thisbookwillnecessarily
arousemanyprejudices,especiallyiftheconsequencesofitsthesisareconsidered.Whatis
thesourceoftheseprejudices?Werecognizetheirantisocialnaturewhenweperceivethat
theyoriginateintheunconsciousbeliefthatteachersareimpracticalpeoplewhocannotbe
trusted to assume practical responsibilities on their own. It is assumed that all
organizationmust
be
carried
out
by
those
who
are
engaged
in
practical
matters,
and
educatorsshouldactaccordingtothetermsofreferencedeterminedforthem.
This assumption ignores the fact that it is just when teachers are not permitted to
determine their own functions that they tend tobecome impractical and remote from
reality.As long as the socalled experts determine the terms of reference according to
whichtheymustfunction,theywillneverbeinapositiontoturnoutpracticalindividuals
whoareequippedforlifebytheireducation.Thecurrentantisocialstateofaffairsisthe
resultofindividualsenteringsocietywholacksocialsensitivitybecauseoftheireducation.
Socially
sensitive
individuals
can
only
develop
within
an
educational
system
which
is
conductedandadministeredbyothersociallysensitive individuals.Noprogresswillbe
madetowardssolvingthesocialquestionifwedonottreatthequestionofeducationand
spiritasanessentialpartofit.Anantisocialsituationisnotmerelytheresultofeconomic
structures,itisalsocausedbytheantisocialbehaviouroftheindividualswhoareactive
in these structures. It is antisocial to allow youth to be educated by people who
themselves havebecome strangers to realitybecause the conduct and content of their
workhasbeendictatedtothemfromwithout.
The state establishes lawschoolsand requires that the law they teachbe in accordance
with the states own view of jurisprudence. If these schools were established as free
culturalinstitutions,theywouldderivethesubstanceoftheirjurisprudencefromthisvery
culture.Thestatewould thenbecome therecipientofwhat this freespiritual lifehas to
offer.Itwouldbeenrichedbythelivingideaswhichcanonlyarisewithinsuchaspiritual
environment.Withinaspiritual lifeof thisnaturesocietywouldencounter themenand
womenwho could grow into it on their own terms.Worldlinessdoes not originate in
educational institutions organized by socalled experts, in which impractical people
teach,butonly ineducatorswhounderstand lifeand theworldaccording to theirown
viewpoints.Particulars ofhow a free culture should organize itself are outlined in this
book.
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Theutopianmindedwillapproachthebookwithallkindsofdoubts.Anxiousartistsand
otherspiritualworkerswillquestionwhether talentwouldbebetteroff inafreeculture
thaninonewhichisprovidedforbythestateandeconomicinterests,asisthecasetoday.
Suchdoubtersshouldbearinmindthatthisbookisnotmeanttobetheleastbitutopian.
Nohardandfasttheoriesarefoundinitwhichsaythatthingsmustbethiswayorthat.On the contrary, its intention is to stimulate the formation of communitieswhich, as a
resultoftheircommonexperience,willbeabletobringaboutwhatissociallydesirable.If
weconsiderlifefromexperienceinsteadoftheoreticalpreconceptions,wewillagreethat
creative individualswouldhavebetterprospectsof seeing theirwork fairlyjudged ifa
freeculturalcommunityexistedwhichcouldactaccordingtoitsownvalues.
The social question is not something which has suddenly appeared at this stage of
human evolution and which can be resolved by a few individuals or by some
parliamentarybody,
and
stay
resolved.
It
is
an
integral
part
of
modern
civilization
which
has come to stay, and as suchwill have tobe resolved anew for eachmoment in the
worldshistoricaldevelopment.Humanityhasnowentered intoaphase inwhichsocial
institutionsconstantlyproduceantisocialtendencies.Thesetendenciesmustbeovercome
eachtime.Justasasatiatedorganismexperienceshungeragainafteraperiodoftime,so
thesocialorganismpassesfromordertodisorder.Afoodwhichpermanentlystillshunger
doesnotexist;neitherdoesauniversalsocialpanacea.Nevertheless,mencanenter into
communitiesinwhichtheywouldbeabletocontinuouslydirecttheiractivitiesinasocial
direction. One such community is the selfgoverning spiritual branch of the social
organism.
Observationofthecontemporaryworld indicatesthatthespiritual liferequiresfreeself
administration, while the economy requires associative work. The modern economic
processconsistsof theproduction,circulationandconsumptionofcommodities.Human
needsaresatisfiedbymeansofthisprocessandhumanbeingsaredirectlyinvolvedinit,
eachhavinghisownpartinterest,eachparticipating to theextenthe isable.Whateach
individualreallyneedscanonlybeknownbyhimself,whatheshouldcontributehecan
determinethroughhisinsightintothesituationasawhole.Itwasnotalwaysso,anditis
notyetthecasetheworldover;butitisessentiallytrueasfarasthecivilizedinhabitants
oftheearthareconcerned.
Economic activity has expanded in the course of human evolution. Town economies
developed fromclosedhouseholdeconomiesand in turngrew intonationaleconomies.
Todaywestandbeforeaglobaleconomy.Undoubtedlythenewcontainsmuchoftheold,
justas theoldshowed indicationsofwhatwas tocome.Nevertheless,humandestiny is
conditioned by the fact that this process, in most fields of economic endeavour, has
alreadybeen accomplished.Any attempt to organize economic forces into an abstract
worldcommunityiserroneous.Inthecourseofevolutionprivateeconomicenterprisehas,
toalargeextent,becomestateeconomicenterprise.Butthepoliticalstatesarenotmerelythe products of economic forces, and the attempt to transform them into economic
communitiesisthecauseofthesocialchaosofmoderntimes.Economiclifeisstrivingto
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structure itself according to its ownnature, independent ofpolitical institutionalization
andmentality.Itcanonlydothisifassociations,comprisedofconsumers,distributorsand
producers,areestablishedaccordingtopurelyeconomiccriteria.Actualconditionswould
determinethescopeoftheseassociations.Iftheyaretoosmalltheywouldbetoocostly;if
they are too large theywouldbecome economically unmanageable. Practical necessitywouldindicatehowinterassociationalrelationsshoulddevelop.Thereisnoneedtofear
that individualmobilitywouldbe inhibiteddueto theexistenceofassociations.Hewho
requiresmobilitywouldexperienceflexibilityinpassingfromoneassociationtoanother,
as long as economic interest and not political organization determines themove. It is
possibletoforeseeprocesseswithinsuchassociationswhicharecomparabletocurrencyin
circulation.
* * * *
Professionalismandobjectivitycouldcauseageneralharmonyof interests toprevail in
theassociations.Not laws,butmenusing their immediate insightsand interests,would
regulate theproduction,circulationandconsumptionofgoods.Theywouldacquire the
necessaryinsightsthroughtheirparticipationintheassociations;goodscouldcirculateat
theirappropriatevaluesdue to the fact that thevarious interests representedwouldbe
compensatedbymeansofcontracts.This typeofeconomiccooperation isquitedifferent
from that practisedby the labourunionswhich, although operational in the economic
field, are established according to political instead of economic principles. Basically
parliamentary
bodies,
they
do
not
function
according
to
economic
principles
of
reciprocal
output. In these associations there would be no wage earners using their collective
strength to demand the highest possible wages frommanagement,but artisans who,
togetherwithmanagement and consumer representatives,determine reciprocal outputs
bymeansofpriceregulationsomethingwhichcannotbeaccomplishedbysessionsof
parliamentarybodies.This is important!Forwhowoulddo thework ifcountlessman
hourswere spent in negotiations about it? Butwith person to person, association to
association agreements,workwould go on as usual.Of course it is necessary that all
agreements reflect the workers insights and the consumers interests. This is not the
descriptionofautopia. Iamnot sayinghow things shouldbearranged,but indicating
howpeoplewillarrange thingsfor themselvesonce theyactivate the typeofassociative
communitieswhichcorrespondtotheirowninsightsandinterests.
Humannaturewouldseetoitthatmenandwomenuniteinsucheconomiccommunities,
weretheynotpreventedfromdoingsobystateintervention,fornaturedeterminesneeds.
Afreespirituallifewouldalsocontribute,foritbegetssocialinsights.Anyonewhoisina
position to consider all this from experience will have to admit that these economic
associationscouldcomeintobeingatanymoment,andthatthereisnothingutopianabout
them. All that stands in their way is modern mans obsession with the external
organization of economic life. Free association is the exact opposite of this externalorganizingforthepurposeofproduction.Whenmenassociate,theplanningofthewhole
originates in the reasoning of the individual.What is the point of thosewho own no
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property associating with those who do! It may seem preferable to justly regulate
production and consumption externally. Such external planning sacrifices the free,
creativeinitiativeoftheindividual,therebydeprivingtheeconomyofwhatsuchinitiative
alonecangiveit.If,inspiteofallprejudice,anattemptweremadetodaytoestablishsuch
associations, the reciprocal outputbetween owners and nonownerswould necessarilyoccur. The instincts which govern the consideration of such things nowadays do not
originateineconomicexperience,butinsentimentswhichhavedevelopedfromclassand
otherinterests.Theywereabletodevelopbecausepurelyeconomicthoughthasnotkept
pacewith thecomplexitiesofmoderneconomics.Anunfreespiritual lifehasprevented
this.The individualswho labour in industryarecaught ina routine,and the formative
economic forces are invisible to them. They labourwithout having an insight into the
wholenessofhumanlife.Intheassociationseachindividualwouldlearnwhatheshould
know throughcontactwithanother.Through theparticipants insightandexperience in
relation to their respective activities and their resulting ability to exercise collectivejudgement,knowledgeofwhatiseconomicallypossiblewouldarise.Inafreespirituallife
theonlyactiveforcesarethoseinherentinit;inthesamesense,theonlyeconomicvalues
active in an associatively structured economic system would be those which evolve
through the associations themselves. The individuals role would emerge from
cooperationwithhisassociates.Hecouldtherebyexertjustasmucheconomicinfluenceas
corresponds to his output.How thenonproductive elementswouldbe integrated into
economiclifewillbeexplainedinthecourseofthebook.Onlyaneconomicsystemwhich
isselfstructuredcanprotecttheweakagainstthestrong.
Wehaveseen that thesocialorganismcanarrange itself into twoautonomousmembers
able to supporteachotheronlybecauseeach is selfgoverningaccording to its inherent
nature.Betweenthemathirdelementmustfunction:thepoliticalstate.Hereiswhereeach
individualwho isofagecanmakehis influenceandjudgementfelt.Infreespiritual life
eachpersonworksaccordingtohisparticularabilities;intheeconomicsphereeachtakes
hisplaceaccordingtohisassociativerelationship.Inthecontextofthepoliticalrightsstate
thepurelyhumanelementcomesintoitsown,insofarasitisindependentoftheabilities
bymeansofwhichtheindividualisactiveinspirituallife,andindependentofthevalue
accruedtothegoodsheproducesintheassociativeeconomicsphere.
Ihaveattemptedtoshowinthisbookhowhoursandconditionsoflabouraremattersto
bedealtwithbythepoliticalrightsstate.Allareequalinthisareaduetothefactthatonly
matters are tobe treated in it aboutwhich allmen are equally competent to form an
opinion.Human rightsandobligationsare tobedeterminedwithin thismemberof the
socialorganism.
Theunityofthewholesocialorganismwilloriginateintheindependentdevelopmentof
its three members. The book will show how the effectiveness of capital, means of
production and land use can be determined through the cooperation of the threemembers. Thosewhowish to solve the social questionbymeans of some economic
schemewillfindthisbookimpractical.However,thosewhohavepracticalexperienceand
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would stimulatemenandwomen to cooperativeventures throughwhich they canbest
recognizeanddedicate themselves to the social tasksof theday,willperhapsnotdeny
that theauthor is infactadvocatingsomethingwhich is inaccordancewiththepractical
factsoflife.
Thisbookwasfirstpublishedin1919.AsasupplementIpublishedvariousarticlesinthe
magazineDreigliederungdesSozialenOrganismus,whichsubsequentlyappearedasa
separate volume with the title In Ausfhrung der Dreigliederung des Sozialen
Organismus.[Note1]Inbothofthesepublicationsmuchmoreemphasisisplacedonthe
meanswhichshouldbeemployedthanontheends,orobjectivesofthesocialmovement.
Ifwethinkrealisticallyweknowthatparticularendsappearindiverseforms.Onlywhen
we think in abstractions does everything appear to us in clearly defined outlines. The
abstract thinkerwill often reproach thepractical realist for lack ofdistinctness, for not
beingsufficiently
clear
in
his
presentations.
Often
those
who
consider
themselves
to
be
expertsareinrealityjustsuchabstractionists.Theydonotrealizethatlifecanassumethe
mostvariedforms.Itisaflowingelement,andifwewishtomovewithitwemustadapt
ourthoughtsandfeelings to thisflowingcharacteristic.Social taskscanbegraspedwith
this type of thinking. The ideas presented in this book have been drawn from an
observationoflife;anunderstandingofthemcanbederivedfromthesamesource.
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PRELIMINARYREMARKSCONCERNINGTHEPURPOSEOFTHIS
BOOK
The contemporary social situation poses grave and comprehensive challenges. The
demands which have arisen for new structures indicate that the solutions to these
challenges must be sought in ways which have not been previously considered.
Conditionsbeingwhattheyare,thetimehasperhapscomewhenattentionwillbepaidto
onewhoseexperience in lifeobligeshim tocontend that thoughtlessnessconcerning the
wayswhichhavebecomenecessaryhasresultedinsocialchaos.Theargumentspresented
inthisbookarebasedonthisopinion.Theydealwiththeprerequisitesfortransforming
thedemandsofa largepartof contemporaryhumanity intopurposeful socialwill.The
formationof thiswillshouldnotdependonwhether thedemandspleasesomeofusor
not.They exist,andmustbedealtwithas social facts.This shouldbekept inmindby
thosewhose position in life causes them to find distasteful the authors description ofproletariandemands as somethingwhichmustbe reconciledby socialwill.Theauthor
wishes tospeakonly inaccordancewith therealitiesofcontemporary life, insofarashis
experienceenableshimtodoso.Hehasseentheinevitableconsequencesofignoringthe
factswhichhaveunfoldedinthelifeofmodernmanandofbeingblindtothenecessityof
asocialwilltodealwiththem.
Selfstyledexpertsinpracticalmatters(whathavecometoberegardedaspracticalmatters
undertheinfluenceofroutine)will,atfirst,bedissatisfiedwiththeargumentspresented
inthis
book.
But
it
is
just
such
persons
as
these
who
should
undergo
arelearning
process,
fortheirexpertisehasbeenprovenbyrecenteventstobeabsolutelyerroneousandhas
led to disastrous consequences. Theymust learn to recognizemany things as practical
whichhaveseemedtothemtobeeccentricidealism.Theymaybecriticalofthefactthat
theearlypartsofthebookdealmorewiththespirituallifeofmodernmankindthanwith
economics.Theauthorisobligedhowever,fromhispersonalknowledgeoflife,totakethe
positionthattheerrorsofthepastwillonlymultiplyifthedecisionisnotmadetofocus
attentiononmodernmankinds spiritual life.Equallydissatisfiedwithwhat the author
says in thisbookwillbe thosewho are continuously intoning clichs aboutmankind
abandoningpurely
materialistic
interests
and
turning
to
the
spirit,
to
idealism,
for
he
attaches little importance to themere reference to thespiritand talkaboutanebulous
spiritualworld.Hecanonlyrecognizeaspiritualitywhichconstitutesthelifesubstanceof
humanity. This manifests itself in the mastery of practical aspects as well as in the
formulation of a conception of theworld and of lifewhich is capable of satisfying the
needs of the soul. It is not a matter of knowing or believing to know about
spirituality,butthatitbeaspiritualitywhichisalsoapplicabletothepracticalrealitiesof
everydaylife,onewhichaccompaniestheseeverydayrealitiesand isnotameresideline
reservedfortheinnerlifeofthesoul.Tothespiritualiststheargumentspresentedinthis
bookwillbe toounspiritual,while to the practicalones theywillseemunrealistic.The
author isof theopinion,however, thathemaybeuseful tocontemporarysociety inhis
wayjustbecause he does not share the impracticality of those personswho consider
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themselvestobepractical,norcanhefindanyjustificationforthekindoftalkaboutthe
spiritthatresultsinillusions.
Thesocialquestionisspokenofinthisbookasaneconomic,alegalrightsandaspiritual
question.Theauthorisconvincedthatthetruenatureofthisquestionrevealsitselfintherequirementsof theeconomic,rightsandspiritualculturalareasofsociety.The impulse
forahealthycoordinationofthesethreeareaswithinthesocialorganismcanemergefrom
arecognitionofthisfact.Duringpreviousperiodsofhumanevolutionsocialinstinctssaw
toitthatthethreeareaswereintegratedinsocietyinawaywhichcorrespondedtohuman
nature as itwas then.At thepresenthowever, it isnecessary formankind to structure
societybymeans ofpurposeful socialwill.Between thosepast epochs and thepresent
there is a confusion of old instincts and modern consciousness which is no longer
competenttodealwiththedemandsofmodernmankind,atleastasfarasthosecountries
areconcerned
in
which
such
awill
is
meaningful.
Often
the
old
instincts
persist
in
what
passestodayforpurposefulsocialthinking.Thisweakensthinkinginrelationtothetasks
itmustface.Amoreprofoundeffort thanhasbeenhithertosupposedmustbemadeby
themenandwomenof thepresent inorder towork theirwayfreeofwhat isno longer
viable.Howtheeconomic,rightsandspiritualareasaretobestructuredinawaywhich
corresponds to the demands of modern society can, in the authors opinion, only be
determined if sufficient goodwill isdeveloped to recognize this fact.What the author
believes is necessary concerning the shape such structures should take is submitted to
contemporary judgement by means of this book. The authors wish is to provide a
stimulusalong
away
which
leads
to
social
objectives
that
correspond
to
contemporary
realitiesandnecessities.Forhebelievesthatonlysucheffortscantranscendemotionality
andutopianismwheresocialwillisconcerned.
If,inspiteofthis,somereadersfindelementsofthisbookutopian,thentheauthorwould
suggest they consider how often ideas concerning possible social developments are so
completelydivorcedfromrealitythattheydegenerateintononsense.Forthisreason,one
is inclined to find utopias even in arguments which derive from reality and direct
experience,ashasbeenattemptedinthisbook.Oneseesanargumentasabstractbecause
onlythehabitualisconcrete,andtheconcreteisabstractifitdoesnotcoincidewiththe
habitualmannerofthinking.*
*Theauthorhaspurposelyavoidedconfininghimself tothecustomarypoliticaleconomic terminology.He
knowsexactlywhicharethepassagesaspecialistopinionwillcallamateurish.Hisformofexpressionwas
determinednotonlybyhisdesiretoaddresshimselfalsotopeoplewhoarenotfamiliarwithpoliticaland
social scientific literature,but primarilybecause of his view that a new agewilljudgemost ofwhat is
specialized inthis literature, including itsterminology,tobeonesidedand inadequate.Theauthorwould
remind thosewho feel thathe shouldhave referred to seemingly similar social ideas of others, that the
pointsofdepartureandthewaysdescribedhere,forwhichtheauthorcanthankdecadesofexperience,are
theessentialpointstowardsapracticalrealizationofthegivenimpulses,andnotmerelythisorthattypeof
thinking.
Furthermore,
as
can
be
gathered
from
Chapter
Four,
the
author
had
already
committed
himself
to
anattemptatpracticalrealizationwhenseeminglysimilarideasinrespecttoonepointoranotherhadnot
yetbeennoticed.
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Theauthorknowsthatstrictfollowersofpartyprogramswillatfirstbeunhappywiththis
book.Nevertheless,heisconfidentthatmanypoliticalpartypeoplewillsooncometothe
conclusion that events have already far outstripped party programs and that a
determination, independent of such programs, concerning the immediate objectives of
socialwillis,aboveall,necessary.
April1919,RudolfSteiner
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ChapterOne
ThetruenatureoftheSocialQuestion
Does not the catastrophe of theWorldWardemonstrate thedeficiency of the thinkingwhichfordecadeswassupposedtohaveunderstoodthewilloftheproletariat?Doesnot
thetruenatureofthesocialmovementstandrevealedbythefactofthiscatastrophe?
It is necessary to ask these questions, for the demands of the proletariat, previously
suppressed, are surging to the surface now that the powers of suppression havebeen
partiallydestroyed.Buttomaintainthepositionwhichthesepowerstookinrelationtothe
social urges of a large part of mankind is something which can only be desired by
someonetotallyignorantoftheindestructibilityofsuchimpulsesinhumannature.
Manyof thekeypeoplewhowereable to influencetheEuropeanpowerswhich in1914
were intent on rushing headlong into the catastrophe ofwarwere victims of a great
illusioninrespecttotheseimpulses.Theyactuallybelievedthatamilitaryvictoryfortheir
sidewouldstilltheimpendingsocialstorm.Theyhavesincehadtoadmitthattheirown
behaviourgave the socialurges the impetus theywerewaiting for. Indeed, thepresent
humancatastrophehasrevealeditselftobethehistoricaleventthroughwhichtheseurges
attainedtotheirfulldrivingforce.
Duringtheselastfatefulyearstheleadingpersonsandclasseshavehadtoconditiontheir
behaviourtotheattitudesofthesocialistcircles,althoughifithadbeenpossibletoignore
them theywouldgladlyhavedoneso.The formeventshavesince taken is theresultof
these attitudes.Now that a decisive stage in preparation for decades hasbeen
reached,a tragedyunfolds in that thinkinghasnotkeptpacewithevents.Manypeople
whohavebeentrainedtothinkintermsofdevelopmentsinwhichtheysawsocialideals
arenowhelplesswhenconfrontedwiththegraveproblemswhichthefactspresent.
Somestillbelieve that their ideasconcerningarestructuringofsocietywillsomehowbe
realized and prove sufficiently efficacious to guide events in a positive direction. The
deludedopinionthattheoldschemeofthingsshouldberetainedinspiteofthedemandsofamajorityofmankindcanbedismissedoffhand,andattention shouldbe shifted to
thosewhoareconvincedofthenecessityforsocialrenewal.Inanycaseweareobligedto
admit thatpartyplatformswander around amongstus like somanymummified ideas
whicharecontinuouslyrefutedbythefacts.Thesefactsrequiredecisionsforwhichparty
programsareunprepared.Thepoliticalpartieshaveevolvedalongwithevents,buthave
fallen behind in respect of their thinking habits. It is perhaps not presumptuous to
maintainthattheseconclusionswhicharecontrarytowhatisgenerallybelievedcan
beproperlyarrivedatthroughacorrectappraisalofcontemporaryevents.Itispossibleto
deducefrom
this
that
the
times
should
be
receptive
to
acharacterization
of
the
social
life
ofmankindwhich, in itsoriginality, is foreign to the thinkingofmost sociallyoriented
personagesaswellastopartylines.Itisquitepossiblethatthetragedyoftheattemptsto
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solve the social question is attributable to amisunderstanding of themeaning of the
proletarian struggle even on the part of thosewhose ideas have originated in that
struggle.Formenarebynomeansalwaysable toderivecorrectjudgements from their
owndesires.
Itwouldthereforeappearjustifiedtoaskthefollowingquestions:Whatdoesthemodern
proletarianmovement reallywant? and does this correspond towhat is generally
consideredtobeitsobjectivebythenonproletariatandtheproletariatalike?Doesthetrue
nature of the socialquestion agreewithwhat is commonly thought about it or is a
completelydifferentway of thinkingnecessary?Thisquestion canhardlybe answered
objectivelyexceptbyonewhohasbeeninapracticalpositiontounderstandthemodern
proletarianmind,especiallythemindsofthosemembersoftheproletariatwhohavebeen
instrumentalindeterminingthedirectionwhichthesocialmovementhastaken.
Much hasbeen said about the development ofmodern technology and capitalism, the
birthofanewproletariat:andhowthisproletariatsdemandshavearisenwithinthenew
economicsystem.Muchofwhathasbeensaid isrelevant,but thatnothingdecisivehas
been touchedupon isevident toanyonewhohasnotbeenhypnotizedby the idea that
externalconditionsdetermine thenatureofhuman life,andwho isobjectivelyawareof
the impulses which originate in the human soul. It is true that the demands of the
proletariathavearisenduringtheevolutionofmoderntechnologyandcapitalism;butthe
recognitionof this fact saysnothing about thepurelyhuman impulse residing in these
demands.
As
long
as
these
impulses
are
not
fully
understood,
the
true
nature
of
the
social
questionwillremaininscrutable.
The significance of the following expression is apparent to anyone who has become
familiarwith thedeepseated, internal forcesof thehumanwill: themodernworkerhas
become classconscious.He no longer instinctively follows the lead of the other social
classes; he considers himself tobe amember of a separate class and is determined to
influence the relations between his class and the others in a manner which will be
advantageous to his own interests. The psychological undercurrents related to the
expressionclassconscious,asusedbythemodernproletariat,provideaninsightintothe
mentalityofaworkingclasswhichisboundupwithmoderntechnologyandcapitalism.It
is important to recognize the profound impression which scientific teachings about
economicsanditsinfluenceonhumandestinyhavemadeonthemindoftheproletarian.
Hereafactistoucheduponconcerningwhichmanypeoplewhocanonlythinkaboutthe
proletarian and not with him have murky, if not downright dangerous notions,
considering the seriousnessofcontemporaryevents.Theopinion that the uncultivated
workerhasbeendeceivedbyMarxismandtheproletarianwriterswhopromulgate it, is
notconducivetoanunderstandingofthehistoricalsituation.Thisopinionrevealsalack
of insight into an essential element of the socialmovement: that the proletarian class
consciousness has been cultivated by concepts which derive from modern scientificdevelopments. The sentiment expressed in Lassalles speech Science and theWorker
[Note2]continuestodominatethisconsciousness.Thismayseemunimportanttocertain
http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT02http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT02http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT02http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT02 -
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practicalpeople.Nevertheless,atrulyeffectiveinsightintothemodernlabourmovement
requires that attentionbe focused on this subject.Whatboth themoderate and radical
wingsof theproletarianmovement aredemanding reflects the economic sciencewhich
has captivated their imagination and not as hasbeenmaintained, economic life itself
somehow transformed into a human impulse. This is clearly illustrated by thejournalisticallypopularized scientific character of proletarian literature; to deny it is to
shutoneseyestothefacts.Afundamental,determiningcharacteristicofthepresentsocial
situation is that the modern proletarian is able to define the content of his class
consciousnessinscientificallyorientedconcepts.Theworkingmanathismachinemaybe
farremovedfromscienceassuch;nevertheless,hehearstheexplanationofhissituation
fromotherswhoseknowledgeisderivedfromthisscience.
All thediscussion about the new economics, themachine age, capitalism, etc.,maybe
mostenlightening
in
respect
to
the
underlying
causes
of
the
proletarian
movement.
However,thedeterminingfactorofthepresentsocialsituationisnotthattheworkerhas
been harnessed to amachinewithin the capitalistic system,but that certain thoughts,
influencedbyhisdependentpositionwithinthecapitalisticworldorder,havedeveloped
in his class consciousness. It may be that the thought habits of the present inhibit
recognition of the implications of this fact and make it appear that to emphasize it
constitutesnomorethanadialecticgameofconcepts.Thismustbeansweredasfollows:
thereisnoprospectofasuccessfulinterventioninmodernsocietywithoutcomprehension
of the essential elements involved.Anyonewhowishes to understand the proletarian
movementmust
first
of
all
know
how
the
proletarian
thinks.
For
this
movement
from
itsmoderate efforts at reform to itsmost excessive abuses isnot activatedby non
humanforcesoreconomicimpulses,butbypeople,bytheirideasandbytheirwill.
Thedecisiveideasandwillforcesofthecontemporarysocialmovementarenotcontained
inwhat technologyandcapitalismhave implanted in theproletarianconsciousness.The
movementhas turned tomodern science for the sourceof its ideas,because technology
and capitalismwere not able to provide theworkerwith the human dignity his soul
needed.Thisdignitywasavailabletothemedievalartisanthroughhiscraft,towhichhe
felthumanly relateda situationwhich allowedhim to consider life in society asworth
living.Hewas able to viewwhat hewasdoing as the realization of his strivings as a
humanbeing.Undercapitalismandtechnology,however,hehadnorecoursebuthimself
hisown innerbeing in seeking thebasis for anunderstanding ofwhat ahuman
being is; for this basis is not contained in capitalism and technology. Therefore, the
proletarianconsciousnesschosethepathofscientificallyorientedthinking.Theinherently
humanelementofsocietyhadbeen lost.Now thishappenedata timewhenthe leading
classes were cultivating a scientificmode of thinking which no longer possessed the
spiritual impact necessary to satisfy the manifold needs of an expanding human
consciousness.Theoldworldconceptionsconsideredthehumanbeingtobeasoulentity
existing within a spiritually existential framework. According To modern scientificthought,however,he isnomorethananaturalbeingwithinthenaturalorderofthings.
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Thisscienceisnotexperiencedasacurrentwhichflowsintomansmindfromaspiritual
worldwhich also sustains his soul.An impartial consideration of history reveals that
scientific ideationhasevolvedfromreligious ideation;thishastobeadmitted inspiteof
how onemay feel about the relationshipbetween the various religious impulses and
modern scientific thinking. But these old world conceptions with their religiousfoundationswerenotable to impart theirsoulsustaining impulses tomodernmodesof
thinking. They withdrew and tried to exist outside these modes of thinking at a
consciousness level which the proletarian mind found inaccessible. This level of
consciousnesswasstillofsomevalueto themembersoftherulingclasses,as itmoreor
less corresponded to their social position. These classes sought no new conceptions
becausetraditionenabledthemtoretaintheold.Buttheworker,strippedofhistraditions,
foundhislifecompletelytransformed.Deprivedoftheoldways,helosttheabilitytotake
sustenance from spiritual sources fromwhich he had alsobeen alienated. Broadly
speaking,modern scientismdeveloped simultaneouslywith technology and capitalism,attractingintheprocessthefaithandconfidenceofthemodernproletariat insearchofa
newconsciousnessandnewvalues.But theworkersacquiredadifferent relationship to
scientismthandidthemembersoftherulingclasses,whodidnotfeeltheneedtoadapt
theirownpsychologicalneedstothenewscientificoutlook.Inspiteofbeingthoroughly
imbuedwith the scientific conception of causal relationships leading from the lowest
animaluptoman,itremainedforthemapurelytheoreticalconviction;theydidnotfeel
thenecessitytorestructuretheirlivesaccordingtothisconviction.ThenaturalistVogtand
thepopularsciencewriterBchner,forexample,werecertainlyimbuedwiththescientific
outlook.Alongside
this
outlook,
however,
something
was
active
in
their
minds
which
enabledthemtoretaincertainattitudesinlifewhichcanonlybejustifiedthroughbeliefin
auniversal,spiritualorderofthings.Howdifferentlyscientismaffectssomeonewhoselife
isfirmlygroundedinsuchcircumstancesandthemodernproletarianwhoiscontinuously
haranguedbyagitatorsduringhisfewfreehourswithsuchthingsas:modernsciencehas
curedmanofbelievingthathehasaspiritualorigin;heknowsnowthatinprimitivetimes
heclambered indecorouslyaround in treesand thathehasapurelynaturalorigin.The
modern proletarian found himself confronted with such ideas whenever he sought a
psychological foundationwhichwould permit him to find his place in the scheme of
things.He
became
deadly
serious
about
the
new
scientism
and
drew
from
it
his
own
conclusions about life. The technological, capitalistic age affected him quite differently
than it did the ruling classes, whose way of life was still supported by spiritually
rewardingimpulses;itwasintheirinteresttoadapttheaccomplishmentsofthenewage
tothislifestyle.Theproletarianhowever,hadbeendeprivedofhisoldwayoflifewhich,
inanycase,wasnolongercapableofprovidinghimwithasenseofhisvalueasahuman
being. The only thingwhich seemed capable of providing the answer to the question:
What isahumanbeing?was thenewscientificoutlook,equippedas itwaswith the
powersoffaithderivedfromtheoldways.
It is of course possible tobe amused at the description of the proletariansmanner of
thinkingasscientific;butonlybyequatingsciencewithwhat isacquiredthroughyears
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ofattendanceatinstitutesofhigherlearning,andbycontrastingittotheconsciousnessof
theproletarian,who is unlearned.Suchamusement ignoresoneof thedecisive factsof
contemporary life, namely, thatmany a highly educated person lives unscientifically,
whiletheunlearnedproletarianorientshisentirewayoflifeaccordingtoasciencewhich
heperhapsdoesnot evenpossess.The educatedpersonhas taken science andpigeonholed it in a compartment of hismind,but his sentiments are determinedby societal
relationswhichdonotdependonthisscience.Theproletarianhoweverisobligedbyhis
circumstancestoexperienceexistenceinawaywhichcorrespondstoscientificconvictions.
His level of knowledge may well be far removed from what the other classes call
scientific;hislifeisneverthelessorientedbyscientificideation.Thelifestyleoftheother
classes isdeterminedby a religious,anaesthetic, ageneral cultural foundation;but for
himscience,downtoitsmostinsignificantdetails,hasbecomedogma.Manymembersof
the leading classes consider themselves to be enlightened, freethinking. Scientific
conviction certainly lives in their intellects,but their hearts still pulsewith unnoticedvestigesoftraditionalbeliefs.
What the oldways did not transmit to the scientific outlookwas the awareness of a
spiritual origin. The members of the ruling classes could afford to disregard this
characteristicofmodernscientismbecause their liveswerestilldeterminedby tradition.
Themembersoftheproletariatcouldnottraditionhadbeendrivenfromtheirsoulsby
theirnewpositioninsociety.Theyinheritedthescientificoutlookfromtherulingclasses
and turned it into thebasis for a conception of the essence ofman a conception, a
spiritualsubstance
which
was
ignorant
of
its
own
spiritual
origin,
which
in
fact
denied
itsorigininthespirit.
Iamwellawareofwhateffecttheseideaswillhaveonnonmembersoftheproletariatand
members alike, who feel themselves to be practical people and who consequently
considerwhat hasbeen said here tobe remote from reality. But the facts which are
emerging from the world situation will eventually prove this opinion erroneous. An
objectiveconsiderationof these facts reveals thata superficial interpretationof lifeonly
hasaccess to ideaswhichno longercoincidewith thefacts.Prevailing thoughthasbeen
practical for so long that it has not the slightest relationship to the facts.Thepresent
catastrophic world situation couldbe a lesson formany: what did they think would
happen,andwhatdidhappen?Mustthisalsobethecasewithsocialthinking?
I can also imagine the reproach of someonewho professes the proletarian viewpoint:
Anotheronewhowould liketodivertthebasic issuesofthesocialquestionontopaths
which are amenable to thebourgeoisie. Such a person does not realize that, although
destinyhasplacedhim inaproletarianmilieu,hismodeof thinkinghasbeen inherited
fromtherulingclasses.Helivesproletarian,buthethinksbourgeois.Thenewtimesdo
notonlyrequireanewwayoflife,butalsoanewwayofthinking.Thescientificoutlook
willbecome lifesustaining only if itsmanner of dealingwith the question of a fullyhumancontenttolifeattainstoaforceequaltothatwhichanimatedtheoldconceptions.
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Apath isherewith indicatedwhich leads tothediscoveryofoneelementof themodern
proletarianmovement.At theendof thispathaconviction is intoned in theproletarian
mind: I seek a spiritual life. But spiritual life is an ideology, a reflection in people of
outwardoccurrenceswhichdoesnotoriginateinaspiritualworld.Whathasemergedin
modern times in the transition from the old culturalspiritual life is regardedby theproletariat as ideology. In order to capture the mood of the proletarian mind as it
manifests itself in social demands, it is necessary to realizewhat effect the view that
spirituallifeisanideologycanhave.Itispossibletoobjectthattheaverageworkerknows
nothingofthisview,thatitmorelikelyaddlesthehalfeducatedmindsofhisleaders.To
holdthisopinionistobeignorantofthefacts,istobeunawareofwhathastakenplacein
the livesoftheworkingclassesduringthe lastdecades, istobeblindtotherelationship
whichexistsbetweentheviewthatspirituallifeisanideology,thedemandsanddeedsof
thesocalledignorantradicalsocialistsandtheactsofthosewhohatchrevolutionsout
ofobscureimpulses.
Itistragicthatthereissolittleempathyfortheemergingmoodofthemassesandforwhat
is really takingplace inpeoplesminds.Thenonproletarian listenswith anxiety to the
demands of the proletariat and hears the following: Only through socialization of the
meansofproductionisitpossibleformetoattaintoadignifiedhumanexistence.What
hedoesnotrealizeisthathisclass,inthetransitionfromtheoldtimestothenew,hasnot
onlysettheproletariantoworkatmeansofproductionwhicharenothis,ithasalsofailed
toprovidehimwith nourishment for his soul.Peoplewho think in thewaydescribed
abovemay
claim
that
the
worker
simply
wants
to
attain
to
the
same
standard
of
living
whichtherulingclassespossess,andtheywillaskwhatthishastodowithhissoul.Even
theworkermaycontendthatheclaimsnothingfromtheotherclassesforhissoul,thathe
onlywantsthemtostopexploitinghimandthatclassdifferencesceasetoexist.Suchtalk
doesnotreachtheessenceofthesocialquestion,revealsnothingofitstruenature.Forhad
theworkingpopulationinheritedagenuinespiritualcontentfromtherulingclasses,and
notonewhich considers spiritual life tobean ideology, then its socialdemandswould
havebeen presented quite differently. The proletarian is convinced of the ideological
natureofspirituallife,butbecomessteadilyunhappierastheresultofhisconviction.The
effects of this unconsciousmisery, fromwhich he suffers acutely, outweighby far in
importance for thepresentsocialsituation thejustifieddemands foran improvement in
externalconditions.
Themembers of the ruling classes do not recognize themselves as the authors of the
militancywhichconfronts them from theproletarianworld.But theyare theauthors in
that they have bequeathed to the proletariat a spiritual life which is bound to be
consideredanideology.
The social movement is not characterized by the demand for a change in the living
standards of aparticular social class,but ratherbyhow thedemand for this change istranslatedintorealitybymeansofthethoughtimpulsesofthisclass.Letusconsiderthe
facts foramoment from thispointofview.Wewill seehow thosepersonswho like to
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thinkalongproletarian lines smileat the contention thatany spiritualendeavour could
possibly contribute toward solving the social question. They dismiss it as ideology, as
abstracttheory.Theythinkthatnomeaningfulsolutionstotheburningsocialquestionsof
the day can come from mere ideas, from a socalled spiritual life. But upon closer
examination itbecomes obvious that the nerve centre, the fundamental impulse of themodernproletarianmovement,doesnotresideinwhattheproletariantalksabout,butin
ideas.
Theproletarianmovementistoanextentperhapsunequaledbyanysimilarmovement
in history a movement born of ideas. The more closely it is studied, the more
emphatically is thisseen tobe true.Thisconclusionhasnotbeenarrivedat lightly.For
years I taught a wide range of subjects in a workers educational institute [Note 3].
ThroughthisexperienceIhavecometorecognizewhatisaliveandstrivinginthemodern
proletarianworker
ssoul;
Iwas
also
able
to
observe
the
activities
of
the
various
labour
and
tradeunions.Ifeel,therefore,thatIdonotbasemyselfonmeretheoreticalconsiderations,
butontheresultsofactualexperience.
To know the modern workers movement where it is being carried out by workers
(unfortunately,thisisseldomthecaseasfarastheleadingintellectualsareconcerned)is
to recognize the profound significance of the fact that a certain trend of thought has
captured themindsofanexceedingly largenumberofpeople inanextremely intensive
way. The fact that the social classes are so antagonistic to each other makes the
formulation
of
a
position
regarding
social
problems
quite
difficult.
The
middle
classes
of
today find it very difficult to identify with the working class and cannot therefore
understand how such an intellectually demanding dialectic as that of Karl Marx
regardlessofwhatonemay thinkof its content couldhave found receptivity in the
virginproletarianintelligence.
KarlMarxssystemofthoughtcanbeacceptedbyoneindividualandrejectedbyanother,
perhapswithreasonswhichappeartobeequallyvalid.Itwasevenrevisedafterthedeath
ofMarx and his friend Engelsby those who saw society from a somewhat different
viewpoint. Idonotwish todiscusshere thecontentof thissystem,which isnot, inmy
opinion, the meaningful element in the modern proletarian movement. Its most
meaningfulcharacteristic is, tome, thefact that themostpowerful impulseactive in the
working class world is a system of thought. No practical movement with such
fundamental,everydaydemandshasever stood soexclusivelyona foundationofpure
ideationasdoesthismodernproletarianmovement.Itisthefirstmovementofitskindin
history to have chosen a scientific foundation. This factmustbe properly understood.
What themodernproletarianconsciouslyhas to sayprogramwiseabouthisown
opinions,hiswantsandhisfeelings,doesnotseemtobeessential.
Mostimportantisthattheintellectualfoundationforlifeaffectsthewholeman,whereasthe other classes restrict it to particular compartments of themind. The proletarian is
unable toacknowledgethisprocessbecause the lifeof the intellect,of thought,hasbeen
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bequeathed tohimasan ideology. Inreality,hebuildshis lifeon ideation,whichat the
same time he considers to be unreal ideology. It is not possible to understand the
proletarian interpretation of life and its realization through the acts of its adherents
withoutalsocomprehendingthisfactanditsconsequencesforhumanevolution.
Itfollowsfromwhathasbeenexpoundedabovethatanydescriptionofthetruenatureof
the proletarian social movement must give priority to a description of the modern
workersspirituallife.Itisessentialthattheworkersensethecausesofhisunsatisfactory
social situation and encounter the methods for changing it in this spiritual life.
Nevertheless, at present he is not yet able to do anything except angrily or
contemptuouslyrejectthecontentionthatameaningfulimpellentresidesinthesespiritual
undercurrentsofthesocialmovement.Howishetorecognizeanimpellent,whichaffects
himself, inwhat hemust consider tobe an ideology!One cannot expect to resolve an
untenablesocial
situation
by
means
of
aspiritual
life
so
perceived.
Due
to
ascientifically
orientedpointofviewnotonlyscienceitself,butalsoart,religion,moralityandjusticeare
considered tobe facetsofhuman ideologyby themodernproletarian.He sees in these
aspectsofspirituallifenothingthatrelatestotherealityofhisexistenceandwhichcould
contributetohismaterialwellbeing.Tohimtheyareamerereflectionofthemateriallife.
Although theymay indirectly reactuponmansmaterial life through the intellectorby
influencingwill impulses, they originally arose as ideological emanations of this same
material life.Hefeels that theycannotcontribute to thesolutionofsocialproblems.The
meanstotheendcanonlyoriginateinmaterialreality.
Thenewspirituallifehasbeenpassedonbytheleadingclassestotheproletarianintellect
in a devitalized form. It is of primary importance that this be understood when
considering the forces tobeutilized in solving the socialquestion. Should this state of
affairs remain unchanged, then the spiritual life of mankind will be condemned to
impotenceas faras thesocialchallengesof thepresentand the futureareconcerned.A
majority of themodern proletariat is absolutely convinced of this impotence, abelief
which isbrought toexpression throughMarxismand similarconfessions. It issaid that
moderncapitalismhasevolvedfromoldereconomicforms,thatthisevolutionhasplaced
the proletariat in an untenable positionwith respect to capital, that the evolutionwill
continueuntilcapitalismdestroysitselfbymeansoftheforcesinherentinitandthatthe
liberation of the proletariat will coincide with the death of capitalism. Later socialist
thinkershavedivested thisconvictionof the fatalisticcharacterassigned to itbycertain
Marxistcircles.Nevertheless,itsessentialnatureremains,asisevidencedbythefactthatit
would not occur to a contemporary socialist to say that the incentive for the social
movementcouldderivefromaninteriorlifebornofimpulsesofthetimesandwhichhas
itsrootsinspiritualreality.
Thementalattitudeofthepersonforcedtoleadaproletarianlifeisdeterminedbythefact
that he cannot cherish such expectations.He needs a spiritual lifewhich emanates thestrength to enable him to sense his human dignity. Being harnessed to the modern
capitalisticeconomicorder,hissoulnecessarily thirsted forsomesuchspiritual life.But
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thespirituallifehandedtohimbytherulingclassescreatedanemptinessinhissoul.The
presentdaysocialmovementisdeterminedbythefactthatthemodernproletariandesires
aquitedifferentrelationshiptospirituallifethanthecontemporarysocialordercangive
him;andthisiswhatisbehindhisdemands.Thisfactisclearly[not]understoodneither
bytheproletariatnorbythenonproletariat.Thenonproletariandoesnotsufferundertheideologicallabel(ofhisownmaking)attachedtospirituallife.Theproletariandoesand
thisideologicallabelhasrobbedhimofbeliefinthesustainingvalueofspiritualvaluesas
such.The finding of away out of the present chaotic social situationdepends upon a
correctinsightintothisfact.Accesstothiswayhasbeenclosedbythesocialorderwhich
hasevolved,alongwiththeneweconomicforms,undertheinfluenceoftherulingclasses.
Thestrengthtoopenitmustbeacquired.
There will be a complete change of attitude concerning this subject when sufficient
importancehas
been
attributed
to
the
fact
that
asociety
of
men
and
women
in
which
spiritual life functions as an ideology lacks one of the forceswhichmakes the social
organismviable.Contemporarysocietyhasbecome illdue to the impotenceofspiritual
life and the sickness is aggravated by reluctance to recognize its existence. By
recognizingthisfactwewouldacquirethefoundationonwhichideascouldbedeveloped
whicharetrulyappropriatetothesocialmovement.
Theproletarianbelievesthathetouchesononeofhissoulsbasicstrengthswhenhetalks
ofclassconsciousness.Thetruth,however,isthateversincehehasbeenharnessedtothe
capitalistic
economic
order
he
has
been
seeking
a
spiritual
life,
one
which
can
sustain
his
soul andmakehim consciousofhisdignity asahumanbeing and the spiritual life
considered tobe ideology isnotable todevelop this consciousness.Hehas sought this
consciousness, and when he could not find it he substituted the concept of class
consciousness.
Hisgaze isdirected exclusively towards economic factors, as thoughdrawn thereby a
powerfullysuggestiveforce.Hethereforenolongerbelievesthattheimpetusnecessaryto
accomplishsomethingpositiveinthesocialfieldcanbefoundanywhereelse.Hebelieves
that only the evolution of the unspiritual, soulless economic life can bring about
conditionswhichhefeelscorrespondtohumandignity.Heisthereforeforcedtoseekhis
salvationinthetransformationofeconomiclife.Heisforcedtoconcludethatthroughthe
transformationofeconomic lifeall the injurieswilldisappearwhichderive fromprivate
enterprise,fromtheindividualemployersegotismandinabilitytosatisfytheemployees
demandsforhumandignity.Thusthemodernproletariathascometoseetheonlyremedy
for the social organism in the transfer of all privately ownedmeans of production to
communityoperationorevencommunityproperty.Thisopinionwaspossiblebecausewe
havedivertedourattentionfromspiritualforcesandconcentratedsolelyontheeconomic
process.
Thisisthesourceofthecontradictoryelementsintheproletarianmovement.Themodern
proletarian believes that he will attain to his rights as a human being through
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developmentsintheeconomicfield.Heisfightingfortheserights.Andyet,intheprocess
something appearswhich could neverbe the result of economic activities alone. This
phenomenon,whichisthoughttobetheconsequenceofeconomicfactorsalone,isavery
salient feature of the social question. It is a process which follows a direct line of
developmentfromancientslaverythroughtheserfdomofthemiddleagesanduptothemodernproletariat.Thecirculationofcommoditiesandmoney,therealitiesofcapital,real
estate,privatepropertyandso forth,areallelementsofmodern life.Acharacteristicof
contemporarysocietywhich isnotclearly identified,notevenconsciouslyrecognizedby
theproletarianbutwhichconstitutes the fundamental impulse forhissocialwill, is that
themoderncapitalisticeconomicorder,withinitsownsphereofactivity,recognizesonly
commoditiesandtheirrespectivevalues.Withinthiscapitalisticorganismsomethinghas
becomeacommoditywhichtheproletarianfeelsmaynotbeacommodity.
Themodern
proletarian
abhors
instinctively,
unconsciously,
the
fact
that
he
must
sell
his
labourpowertohisemployer in thesamewaythatcommoditiesaresold inthemarket
place,andthatthelawofsupplyanddemandplaysitsroleindeterminingthevalueofhis
labourpowerjustasitdoesindeterminingthevalueofcommodities.Thisabhorrenceof
thecommoditynatureof labourpowerhasaprofoundmeaning inthesocialmovement.
Noteven thesocialist theoriesemphasize thispointradicallyenough.This is thesecond
elementwhichmakes the social question so urgent; the firstbeing the conviction that
spirituallifeisanideology.
In
antiquity
there
were
slaves.
The
whole
person
was
sold
like
a
commodity.
Somewhat
lessofhim,butasubstantialpartofthehumanbeingnonetheless,wasincorporatedinto
the economic process by serfdom. Capitalism is the force which persists in giving a
commoditynature toaportionof thehumanbeing:his labourpower. Idonotmean to
imply that this has notbeen recognized.On the contrary, it is recognized as a fact of
fundamentalimportanceinthemodernsocialmovement.Nevertheless,itisconsideredto
beofaneconomicnature,and thequestionof thecommoditynatureof labourpower is
therewith turned solely into a question of economics. It is erroneously believed that
solutionswillbe found ineconomic factors throughwhich theproletarianwill cease to
considertheincorporationofhislabourpowerinsocietyasunworthyofhumandignity.
Howmodern economic forms evolved historically and how they gave human labour
powercommoditycharacterisunderstood.Whatisnotunderstoodisthatitisinherentin
economiclifethateverythingincorporatedintoitmusttakeonthenatureofacommodity.
It isnotpossibletodivesthuman labourpowerof itscommoditycharacterwithoutfirst
findingameansofextractingitfromtheeconomicprocess.Effortsshouldthereforenotbe
directedtowardstransformingtheeconomicprocesssothathumanlabourpowerisjustly
treatedwithin it,but towards extracting labourpower from the economic process and
integrating itwith social forceswhich will relieve it of its commodity character. The
proletarianyearnsforaneconomiclifeinwhichhislabourpowercanassumeitsrightful
place.Hedoes sobecause hedoes not see that the commodity character of his labourpoweristheresultofhisbeingtotallyharnessedtotheeconomicprocess.Duetothefact
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ChapterTwo
FindingRealSolutionstotheSocialProblemsoftheTimes
The characteristic element which has given the social question its particular form inmodern timesmaybe described as follows: The economy, alongwith technology and
modern capitalism,has,asamatterof course,broughta certain innerorder tomodern
society.While theattentionofhumanityhasfocusedonwhat technologyandcapitalism
havebrought,ithasbeendivertedfromotherbranches,otherareasofthesocialorganism.
Itisequallynecessarytoattainefficacythroughhumanconsciousnessintheseareasifthe
socialorganismistobecomehealthy.
In order to clearly characterize certain driving forces by means of a comprehensive,
universalobservation
of
the
social
organism,
Iwould
like
to
start
with
acomparison.
It
shouldbeborne inmind, however, that nothingmore than a comparison is intended.
Human understanding canbe assistedby such a comparison to formmental pictures
aboutthesocialorganismsrestorationtohealth.Toconsiderthemostcomplicatedofall
natural organisms, the human organism, from the point of view presented here, it is
necessarytodirectonesattentiontothefactthatthetotalessenceofthishumanorganism
exhibitsthreecomplementarysystems,eachofwhichfunctionswithacertainautonomy.
These three complementary systems can be characterized as follows. The system
consisting of the nerve and sense faculties functions as one area in the natural human
organism.Itcouldalsobedesignated,afterthemostimportantmemberoftheorganismin
whichthenerveandsensefacultiesaretoacertainextentcentralized,theheadorganism.
Aclearunderstandingofthehumanorganizationwillresultinrecognizingasthesecond
member,what[I]wouldliketocalltherhythmicsystem.Itconsistsofrespiration,blood
circulationandeverythingwhichexpressesitselfintherhythmicprocessesofthehuman
organism.
The third system is tobe recognized in everythingwhich, in the form of organs and
functions, isconnectedwithmetabolismassuch.Thesethreesystemscontaineverything
which, when properly coordinated, maintains the entire functioning of the humanorganisminahealthymanner.*
*Thearrangementmeanthere isnota spatialdelimitationof thebodilymembers,but isaccording to the
activities(functions)oftheorganism.Thetermheadorganismisonlytobeusedinthatoneisawarethat
thenervesensefacultyisprincipallycentralizedinthehead.Ofcoursetherhythmicandmetabolicfunctions
arealsopresent in thehead,as is thenervesense faculty in theotherbodilymembers.Nevertheless, the
threefunctionaltypesare,accordingtotheirnatures,sharplyseparated.
Inmybook Von Seelenrtseln [Note 4] I have attempted to characterize, at least in
outline,this
triformation
of
the
human
natural
organism.
It
is
clear
to
me
that
biology,
physiology, natural science as a whole will, in the very near future, tend toward a
considerationof thehumanorganismwhichperceiveshow these threemembers the
http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT04http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT04http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT04http://wn.rsarchive.org/Books/GA023/English/SCR2001/GA023_notes.html#NOT04 -
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headsystem, thecirculatorysystemorbreastsystemand themetabolicsystemmaintain
the totalprocesses in thehumanorganism,how they functionwithacertainautonomy,
how no absolute centralization of the human organism exists and how each of these
systemshas itsownparticularrelation to theouterworld.Theheadsystem through the
senses, thecirculatoryorrhythmicsystem throughrespirationand themetabolicsystemthroughtheorgansofnourishmentandmovement.
Naturalscientificmethodsarenotyetsufficientlyadvancedforscientificcirclestobeable
tograntrecognition,sufficientforanadvanceinknowledge,towhatIhaveindicatedhere
whichisanattempttoutilizeknowledgebasedonspiritualsciencefornaturalscientific
purposes.
Thismeans,however,thatourhabitofthought, thewholeway inwhichweconceiveof
theworld,
is
not
yet
completely
in
accordance
with
how,
for
example,
the
inner
essence
of
naturesfunctionsmanifests itself in thehumanorganism.Onecouldverywellsay:Yes,
butnaturalsciencecanwait,itsidealswilldevelopgraduallyanditwillcometoapoint
whereviewpoints suchasyourswillbe recognized. It isnotpossible,however, towait
wherethesethingsareconcerned.Ineveryhumanmindforeveryhumanmindtakes
part in the functioning of the social organism and not only in theminds of a few
specialists,mustbepresentatleastaninstinctiveknowledgeofwhatthissocialorganism
needs. Healthy thinking and feeling, healthy will and aspirations with regard to the
formationof the socialorganism, canonlydevelopwhen it is clear,albeitmoreor less
instinctively,
that
in
order
for
the
social
organism
to
be
healthy
it
must,
like
the
natural
organism,haveathreefoldorganization.
Ever sinceSchfflewrotehisbook about the structure of the social organism, attempts
havebeenmadetoencounteranalogiesbetweentheorganizationofanaturalbeingthe
humanbeing,forexampleandhumansocietyassuch.Thecellofthesocialorganism
hasbeen sought, the cell structure, tissues and so forth!A shortwhile ago abookby
Meray appeared,Weltmutation (WorldMutation), inwhich certain scientific facts and
lawsweresimplytransferredtoasupposedhumansocietyorganism.Whatismeanthere
has absolutely nothing to do with all these things,with all these analogy games. To
assume that in theseconsiderations suchananalogygamebetween thenaturaland the
socialorganismisbeingplayedistorevealafailuretoenterintothespiritofwhatishere
meant.Noattemptisbeingmadetotransplantsomescientificfacttothesocialorganism;
quitethecontrary,it is intendedthathumanthinkingandfeeling learntosensethevital
potentialities incontemplating thenaturalorganismand then tobecapableofapplying
thissensibilitytothesocialorganism.Whenwhathassupposedlybeenlearnedaboutthe
natural organism is simply transferred to the social organism, this only indicates an
unwillingness toacquire thecapacity tocontemplateand investigate thesocialorganism
justas independentlyasisnecessaryforanunderstandingofthenaturalorganism.If,in
ordertoperceive its laws,oneconsiders thesocialorganismasan independententity inthesamemannerasascientificinvestigatorconsidersthenaturalorganism,inthatinstant
theseriousnessofthecontemplationexcludesplayingwithanalogies.
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Itmayalsobe imaginedthatwhat ispresentedhere isbasedonthebeliefthatthesocial
organismshouldbeconstructedasanimitationofsomebleakscientifictheory.Nothing
couldbefartherfromthetruth.It ismy intentiontopointoutsomethingquitedifferent.
The present historical human crisis requires that certain sensibilities arise in every
individual,thatthesesensibilitiesbestimulatedbyeducation,i.e.,theschoolsystem,asisthelearningofarithmeticalfunctions.Whathashithertoresultedfromtheoldformsofthe
socialorganism,withoutbeing consciously absorbedby the inner lifeof themind,will
ceasetohaveeffectinthefuture.Acharacteristicoftheevolutionaryimpulseswhichare
attempting to manifest themselves in human life at the present time is that such
sensibilities are necessary,just as schooling has longbeen a necessity. From now on
mankind shouldacquireahealthy senseofhow the socialorganism should function in
orderforittobeviable.Afeelingmustbeacquiredthatitisunhealthyandantisocialto
wanttoparticipateinthisorganismwithoutsuchsensibilities.
Itisoftensaidthatsocializationisneededforthesetimes.Thissocializationwillnotbea
curativeprocessforthesocialorganism,butaquackremedy,perhapsevenadestructive
process,aslongasatleastaninstinctiveknowledgeofthenecessityforthetriformationof
thesocialorganismhasnotbeenabsorbedbyhumanhearts,byhumansouls.Ifthissocial
organism istofunction inahealthyway itmustmethodicallycultivatethreeconstituent
members.
One of these members is the economy. It will be considered first because it has so
evidently
been
able
to
dominate
human
society
through
modern
technology
and
capitalism.Thiseconomic lifemustconstituteanautonomousmemberwithin the social
organism, as relatively autonomous as is the nervoussensory system in the human
organism.Theeconomy isconcernedwithallaspectsof theproduction,circulationand
consumptionofcommodities.
Thesecondmemberof thesocialorganism is thatofcivilrights,ofpolitical lifeassuch.
Whatcanbedesignatedas thestate, in thesenseof theold rightsstate,pertains to this
member.Whereastheeconomy isconcernedwithallaspectsofmansnaturalneedsand
theproduction,circulationandconsumptionofcommodities, thissecondmemberof the
socialorganism canonly concern itselfwithallaspectsof the relationsbetweenhuman
beingswhichderivefrompurelyhumansources.It isessential forknowledgeabout the
membersofthesocialorganismtobeabletodifferentiatebetweenthelegalrightssystem,
which can only concern itself with relationsbetween humanbeings that derive from
human sources, and the economic system, which can only be concerned with the
production, circulation and consumption of commodities. It is necessary to sense this
difference in life in order that, as a consequence of this sensibility, the economy be
separate from the rightsmember, as in thehumannaturalorganism the activity of the
lungs inprocessing theoutsideair isseparatefromtheprocessesofthenervoussensory
system.
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Thethirdmember,standingautonomousalongsidetheothertwo,istobeapprehendedin
thesocialorganismasthatwhichpertainstospirituallife.Tobemoreprecise,becausethe
designationsspiritualcultureoreverythingwhichpertainstospirituallife,areperhaps
notsufficientlyprecise,onecouldsay:everythingwhichisbasedonthenaturalaptitudes
ofeachhumanindividual;whatmustenterintothesocialorganismbasedonthenaturalaptitudes,spiritualaswellasphysical,ofeachindividual.Thefirstsystem,theeconomic,
isconcernedwithwhatmustbepresentinorderformantodeterminehisrelationtothe
outerworld. The second system is concernedwithwhatmustbe present in the social
organism in respect to human interrelationships. The third system is concernedwith
everythingwhichmustblossom forth fromeachhuman individualityandbe integrated
intothesocialorganism.
Just as it is true thatmodern technology and capitalism havemoulded our society in
recenttimes,
it
is
also
imperative
that
the
wounds
necessarily
inflicted
on
human
society
bythembethoroughlyhealedbycorrectlyrelatingmanandthehumancommunitytothe
threemembersofthesocialorganism.Theeconomyhas,ofitself,takenonquitedefinite
formsinrecenttimes.Throughonesidedefficiencyithasexertedanespeciallypowerful
influenceonhuman life.Untilnowtheothertwomembersofsocietyhavenotbeen ina
position toproperly integrate themselves in thesocialorganismwith thesamecertitude
andaccordingtotheirownlaws.Itisthereforenecessarythateachindividual,intheplace
wherehehappenstobe,undertakestoworkforsocialformationbasedonthesensibilities
describedabove.Itisinherentintheseattemptsatsolvingthesocialquestionsthatinthe
presentand
in
the
immediate
future
each
individual
has
his
social
task.
Thefirstmemberofthesocialorganism,theeconomy,dependsprimarilyonnature,just
as the individual, in respect towhat he canmake of himself through education and
experience,dependsontheaptitudesofhisspiritualandphysicalorganisms.Thisnatural
basesimplyimpressesitselfontheeconomy,andtherebyontheentiresocialorganism.It
isthereandcannotbeaffectedessentiallybyanysocialorganization,byanysocialization.
Itmustconstitutethefoundationofthesocialorganism,asthehumanbeingsaptitudesin
variousareas,hisnaturalphysicalandspiritualabilities,mustconstitutethefoundationof
his education. Every attempt at socialization, at giving human society an economic
structure,must take the naturalbase into account. This elementary, primitive element
whichbindsthehumanbeingtoacertainpieceofnatureconstitutesthefoundationforthe
circulation of goods, all human labour and every form of culturalspiritual life. It is
necessary to take the relationship of the social organism to its natural base into
consideration, just as it is necessary to take the relationship of the individual to his
aptitudes intoconsiderationwhere the learningprocess isconcerned.Thiscanbemade
clearbycitingextremecases.Incertainregionsoftheearth,wherethebananaisaneasily
accessiblefood,whatistakenintoconsiderationisthelabourwhichmustbeexpendedin
ordertotransferthebananasfromtheirplaceoforigintoacertaindestinationandconvert
themintoitemsofconsumption.Ifthehumanlabourwhichmustbeexpendedinordertomakethebananasconsumeritemsforsocietyiscomparedwiththelabourwhichmustbe
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expended inCentralEurope todo the samewithwheat, itwillbe seen that the labour
necessaryforthebananasisatleastthreehundredtimeslessthanforthewheat.Ofcourse
thatisanextremecase.Nevertheless,suchdifferencesintherequiredamountoflabourin
relation to the naturalbase are also present in thebranches of productionwhich are
representedinanyEuropeansociety, notasradicallyaswiththebananasandwheat,butthedifferencesdoexist.Itistherebysubstantiatedthattheamountoflabourpowerwhich
men must bring to the economic process is conditioned by the natural base of their
economy. InGermany, for example, in regions of average fertility, thewheat yield is
approximatelyseventoeighttimestheamountsown;inChiletheyield istwelvefold, in
northernMexicoseventeenfold,andinPerutwentyfold.[Note5]
Theentirehomogeneousentityconsistingofprocesseswhichbeginwithmansrelationto
nature and continue through his activities in transforming the products of nature into
consumablegoods,
all
these
processes,
and
only
these,
comprise
the
economic
member
of
ahealthysocialorganism.Thismember iscomparable to theheadsystemof thehuman
organism which conditions individual aptitudes and, just as this headsystem is
dependentonthelungheartsystem,theeconomicsystemisdependentonhumanlabour.
But the head cannot independently regulatebreathing; nor should the human labour
systemberegulatedbythesameforceswhichactivatetheeconomy.
Thehumanbeingisengagedineconomicactivityinhisowninterests.Thesearebasedon
hisspiritualneedsandontheneedsofhissoul.Howtheseinterestscanbemostsuitably
approached
within
a
social
organism