The Renewal of the Social Organism
GA 24
The Way to Save the German Nation
[ 1 ] In the year 1858, Hermann Grimm wrote an essay entitled “Schiller and Goethe.” It begins with these words: “The true history of Germany is the history of the spiritual movements among her people. Only when enthusiasm for some great thought has inspired the nation and set its frozen forces flowing, do deeds of great and shining fame occur.” And further on we read: “... the names of the German emperors and kings are not milestones of the nation's progress.”
[ 2 ] Only a revival of the attitude underlying such words can shed light upon the troubled time that has come upon the German people. That something else from this attitude may yet awaken amid the commotion and labor of present times is the one hope to be cherished by he who holds it necessary above all for the German people to turn for help to the saving power of thoughts. Those who say today that one must first wait to see what shall come of the general situation and what relations with the people of the West and East shall result from new world conditions, have no concept of the age's necessities.
This view has led to everything said in these pages about the idea of the threefold social order. I believe that in the previous essays I have sufficiently answered the constant objection that our first thought must be the outcome of our relations with foreign nations before we can turn our attention to social ideas, like that of the threefold system. This objection rests on a fallacy that may prove bitterly fatal to the German people. Germany has come out of the world catastrophe in such a way that she must first create a basis for future relations with the nations around her. Her economic life (if its development were detached from the political life of laws and from the cultural field) would take on a form that could give it a place in the whole system of world economy. As I have tried to show in these essays, it would be in the interest of other nations to give an economic life of this kind its place in the system of world economy. An independent cultural life can be regarded by no other nation as a ground for hostility; a political-legal life among the German people based on the equality of all adults could not be viewed as a hostile element by non-Germans without their deriding themselves.
[ 3 ] However, an idea like the threefold order must come before the world with the driving force of a definite will in public affairs. The moment this idea is observed on the way toward becoming fact, it can become such a revelation of the innermost German being as will give the rest of the world something firm with which to reckon. Facing modern circumstances, facing the lack of faith in the practical efficacy of living ideas, one might well ask what has become of the German spirit. In ideas such as those written by Hermann Grimm sixty years ago, the voice of the greatest spirits of their own history speaks to the German people. In such ideas, these great spirits intended to utter the deepest will and purpose of their people. Shall the descendants of these spirits be deaf to them?
[ 4 ] These descendants are in a situation where truly it is not enough merely to remember the ideas of their forefathers, but where they must carry forward these ideas in a new form suited to modern times. Would the German deny his own being through lack of faith in ideas, and thus lose his very self? Surely the best part of the German spirit lies in this faith in the potency of ideas. And a revelation of the German spirit, once displayed in its genuine truth, would be one with which the world must reckon.
[ 5 ] A large enough number of Germans who share the heritage of faith in the intellectual world, and bring to it all the forces of their souls, must be the saving of their people. No negotiations with the world abroad will be of any good to the German people if carried on with indications of disbelief in ideas and their practical utility, for in all such negotiations the very core of the German spirit is absent.
[ 6 ] All objections stemming from the view that now is not the time to indulge in ideas should be silenced. There can be no question of any time that will bear in it the seeds of any real possibility of life for the German people, until the power of ideas has been recognized by a sufficiently large number of people. Not a faith that trims its ideas according to outer events, but a faith in ideas—that shall be the force that moves the German nation. What results may be confidently awaited in the same faith; to thrust it aside and to wait idly in a round of false activity while destiny pursues its course—this, for every German, is a sin against his own being, a sin against the spirit of this world hour, a sin against the demand of true self-awareness.
[ 7 ] Is not the influence of this sin plain enough to see? Are not the grievous effects of this sin already with us? Do not distress and want proclaim the sin in language comprehensible enough? Have the German people lost the power to recognize the sin they have committed against their own true spirit? These are questions that may well tear at the souls of all who study the public life of the German people. The pain should rightly lead to an awakening. Were the great spirits of the German past, with their faith in ideas, mere dreamers? Such questions find answers only in real life. What kind of solution can b e found? Yes, they were dreamers if their descendants dream away their ideas; but they were radiant spirits of reality if these descendants receive their ideas as a force for living, awakened will and purpose.
Der Weg zur Rettung des deutschen Volkes
[ 1 ] Im Jahre 1858 schrieb Herman Grimm einen Aufsatz: «Schiller und Goethe.» Der beginnt mit den Sätzen: «Die wahre Geschichte Deutschlands ist die Geschichte der geistigen Bewegungen im Volke. Nur da, wo die Begeisterung für einen großen Gedanken die Nation erregte und die erstarrten Kräfte ins Fließen brachte, geschehen Taten, die groß und leuchtend sind.» Und im weiteren Verlaufe des Aufsatzes kann man noch lesen: ... . die Namen der deutschen Kaiser und Könige sind keine Meilensteine für den Fortschritt des Volkes.»
[ 2 ] Die Belebung der Seelenverfassung, aus der heraus soldies geschrieben ist, scheint allein geeignet, Licht zu bringen in die Zeit der Not, die über das deutsche Volk gekommen ist. Daß noch etwas von dieser Seelenverfassung sich in das Wirken und Arbeiten der Gegenwart erheben könne, darauf nur kann die Hoffnung beruhen, die derjenige hegt, welcher gerade für das deutsche Volk notwendig findet, daß es sich jetzt zu rettenden Gedanken wende. Wer heute sagt: man müsse erst abwarten, was sich an Beziehungen zu den West- und Ostvölkern aus der entstandenen Weltlage heraus ergibt, bevor man an einen fruchtbaren Grund zu einer sozialen Neukultur denken könne, der hat keine Ahnung von den Notwendigkeiten der Zeit. Aus solcher Anschauung ist hervorgegangen, was in diesen Blättern über die Idee von der Dreigliederung des sozialen Organismus gesagt worden ist. Der Schreiber dieser Zeilen meint, er habe in seinen bisherigen Aufsätzen hinlänglich denen geantwortet, die immer wieder mit dem Einwand kommen: es müsse doch erst an das gedacht werden, was sich aus dem gegenwärtigen Verhältnisse zu den andern Völkern ergebe, bevor man auf soziale Ideen die Aufmerksamkeit wenden könne, wie sie die Dreigliederung darstellt. Dieser Einwand beruht auf einem Irrtum, der zum bittersten Verhängnis des deutschen Volkes werden kann. Denn Deutschland ist aus der Weltkatastrophe so hervorgegangen, daß es die Grundlage für ein künftiges Verhältnis zu den anderen Völkern erst schaffen muß. Die Gestalt, welche das Wirtschaftsleben annehmen würde, wenn es, aus dem politisch-rechtlichen und dem geistigen Gebiete herausgelöst, sich entfalten wollte, könnte es in die Weltwirtschaft eingliedern. Daß die Eingliederung eines solchen Wirtschaftslebens in die Weltwirtschaft im Interesse der andern Völker liegt, das ist versucht worden, in diesen Aufsätzen zu zeigen. Ein freies Geistesleben kann von keinem andern Volke als Grundlage für Feindseligkeit betrachtet werden. Und ein politisches Rechtsleben, das auf der Gleichheit der mündigen Menschen beruht, könnte bei dem deutschen Volke ein anderes nur dann als ein feindliches Element ansehen, wenn dieses sich selbst verhöhnen wollte.
[ 3 ] Nur müßte eine Idee, wie es die von der Dreigliederung ist, als der Antrieb des Wollens in öffentlichen Angelegenheiten sich vor die Welt hinstellen. In dem Augenblicke, in dem sich diese Idee auf dem Wege zur Tat zeigt, kann sie die Offenbarung des deutschen Wesens werden, mit dem die übrige Welt sich als auf einem festen Grunde auseinandersetzen wird. Gegenüber den heutigen Verhältnissen, gegenüber dem Unglauben an die praktische Wirksamkeit lebensvoller Ideen aber möchte man fragen: Wo ist das deutsche Wesen? Von den besten Geistern seiner Vergangenheit können dem deutschen Volke solche Ideen ertönen, wie diejenigen sind, die Herman Grimm vor sechzig Jahren niedergeschrieben hat. Diese Geister haben mit diesen Ideen das tiefsteWollen ihres Volkes auszusprechen beabsichtigt. Sollten die Nachkommen dieser Geister keine Ohren haben, um den Sinn dieser Ideen zu vernehmen?
[ 4 ] Diese Nachkommen sind in einer Lage, in der es wahrlich nicht genügt, sich der Ideen der Vorfahren bloß zu erinnern, in der es vielmehr notwendig ist, in neuer, der Gegenwart angepaßter Art, diese Ideen fortzuentwickeln. Will der Deutsche sich selbst verlieren, indem er durch den Ideenunglauben sein eigenes Wesen verleugnet? Denn der beste Teil dieses Wesens kann nur in dem Glauben an die Wirksamkeit der Ideen bestehen. Und die Welt muß rechnen mit einer Offenbarung des deutschen Wesens, wenn dieses in seiner Echtheit sich vor sie hinstellt.
[ 5 ] Eine genügende Anzahl von Menschen innerhalb des deutschen Volkes, die das angestammte Erbe des Glaubens an die Ideenwelt mit den Kräften der Seele durchdränge, muß die Rettung dieses Volkes werden. Aus keiner Auseinandersetzung mit der Außenwelt wird den Deutschen Heil erblühen, die im Zeichen des Unglaubens an die praktische Wirksamkeit der Ideen vollzogen wird. Denn in jeder solchen Auseinandersetzung fehlt die Mitwirkung des deutschen Wesenskernes.
[ 6 ] Verstummen sollten alle Einwände, die von der Ansicht ausgehen: es sei jetzt nicht die Zeit, sich an Ideen hinzugeben. Denn von einer Zeit, die für das deutsche Volk die Keime wirklicher Lebensmöglichkeit enthält, kann erst gesprochen werden, wenn die Kraft der Ideen von einer hinlänglich großen Menschenzahl erkannt sein wird. Nicht nach dem, was sonst geschieht, darf der Ideenglaube eingerichtet werden; sondern in allem, was durch Deutsche geschieht, muß dieser Ideenglaube die treibende Kraft sein. Was unter seinem Einflusse geschehen wird, kann im Vertrauen zu ihm abgewartet werden; untätig warten, indem man ihn beiseite schiebt, in scheinbar praktischem Geschäftigsein das Verhängnis seinen Lauf nehmen lassen: das alles ist bei dem Deutschen Sünde wider das eigene Wesen, Sünde wider den Geist der Weltenstunde, Sünde wider die Forderung echter Selbstbesinnung.
[ 7 ] Ist das Walten dieser Sünde nicht deutlich genug wahrzunehmen? Sind die traurigen Wirkungen dieser Sünde noch nicht da? Tönt die Not nicht in Tönen, welche diese Sünde verständlich machen? Ist nicht mehr die Kraft im deutschen Volke, die Sünde gegen den Geist des eigenen Wesens als Sünde zu erkennen? Diese Fragen können Striemen drücken in die Seelen, welche das öffentliche Leben des deutschen Volkes betrachten. Der Schmerz müßte zum Erwachen führen. Waren die Geister deutscher Vergangenheit mit ihrem Ideenglauben Träumer? Solche Fragen löst nur das wirkliche Leben. Und wie kann die Lösung lauten? Ja, sie waren Träumer, wenn ihre Nachkommen ihre Ideen verträumen; sie waren aber leuchtende Wirklichkeitsgeister, wenn diese Nachkommen in das lebendig wache Wollen die Kraft ihrer Ideen aufnehmen.
The path to the salvation of the German people
[ 1 ] In 1858, Herman Grimm wrote an essay entitled "Schiller and Goethe". It begins with the following sentences: "The true history of Germany is the history of spiritual movements among the people. Only where the enthusiasm for a great idea aroused the nation and brought the frozen forces into flow do deeds happen that are great and shining." And further on in the essay you can read: ... . the names of the German emperors and kings are not milestones for the progress of the people."
[ 2 ] The revival of the state of mind from which soldies is written seems alone suited to shed light on the time of distress that has come upon the German people. That something of this state of mind can still rise in the work and labor of the present can only be the hope of those who find it necessary for the German people to turn to saving thoughts now. Anyone who says today that we must first wait and see what relations with the peoples of the West and East will result from the world situation that has arisen before we can think of a fertile ground for a new social culture has no idea of the necessities of the times. What has been said in these pages about the idea of the threefold structure of the social organism has emerged from such a view. The writer of these lines believes that in his previous essays he has sufficiently answered those who repeatedly raise the objection that we must first think of what results from our present relationship to other peoples before we can turn our attention to social ideas such as those represented by the threefold structure. This objection is based on an error that could become the bitterest doom of the German people. For Germany has emerged from the world catastrophe in such a way that it must first create the basis for a future relationship with other peoples. The form that economic life would take if it wanted to develop, detached from the political-legal and spiritual sphere, could be integrated into the world economy. That the integration of such an economic life into the world economy is in the interest of other peoples has been attempted to be shown in these essays. A free intellectual life cannot be regarded by any other people as a basis for hostility. And a political legal life, which is based on the equality of responsible people, could only regard another German people as a hostile element if it wanted to mock itself.
[ 3 ] Only an idea such as that of the threefold structure would have to present itself to the world as the driving force of the will in public affairs. The moment this idea shows itself on the road to action, it can become the revelation of the German essence, with which the rest of the world will confront itself as having a firm foundation. In the face of today's circumstances, in the face of disbelief in the practical effectiveness of vital ideas, one might ask: Where is the German essence? From the best spirits of its past, the German people can hear ideas such as those written down by Herman Grimm sixty years ago. With these ideas, these spirits intended to express the deepest will of their people. Should the descendants of these spirits have no ears to hear the meaning of these ideas?
[ 4 ] These descendants are in a situation in which it is truly not enough to merely remember the ideas of their ancestors, but in which it is rather necessary to develop these ideas in a new way adapted to the present. Does the German want to lose himself by denying his own nature through disbelief in ideas? For the best part of this being can only consist in the belief in the effectiveness of ideas. And the world must expect a revelation of the German essence when it presents itself before it in its authenticity.
[ 5 ] A sufficient number of people within the German people, who penetrate the ancestral heritage of faith in the world of ideas with the powers of the soul, must become the salvation of this people. No salvation will blossom for the Germans from any confrontation with the outside world that is carried out under the sign of disbelief in the practical effectiveness of ideas. For in every such confrontation the participation of the German essence is missing.
[ 6 ] All objections based on the view that now is not the time to devote oneself to ideas should be silenced. For we can only speak of a time that contains the seeds of a real possibility of life for the German people when the power of ideas has been recognized by a sufficiently large number of people. Faith in ideas must not be organized according to what happens elsewhere; but in everything that happens through Germans, this faith in ideas must be the driving force. What will happen under its influence can be awaited with confidence in it; to wait idly by pushing it aside, to let disaster take its course in seemingly practical busyness: all this is a sin against the German's own nature, a sin against the spirit of the world hour, a sin against the demand for genuine self-reflection.
[ 7 ] Is the prevalence of this sin not clear enough? Are the sad effects of this sin not yet there? Does the distress not resound in tones that make this sin understandable? Is there no longer the strength in the German people to recognize the sin against the spirit of their own being as sin? These questions can leave scars on the souls of those who observe the public life of the German people. The pain should lead to an awakening. Were the spirits of Germany's past, with their belief in ideas, dreamers? Such questions can only be solved by real life. And what can the answer be? Yes, they were dreamers when their descendants dreamed their ideas; but they were shining spirits of reality when these descendants take up the power of their ideas in their vividly awake will.