The Renewal of the Social Organism
GA 24
5. What Is Needed
[ 1 ] The sense for reality that lives in the idea of the threefold social organism will not be found by comparing it with that which traditional education and habits have taught people to think possible. The very reason for our present confusions in government and society is that these traditions have led to habits of thought and feeling that life itself has outgrown. Therefore anyone who objects that the idea of a threefold social order takes no account of the impulses that have formed until now the basis of all human institutions, are under the delusion that the overcoming of these old impulses is a sin against any possible social order. Rather, the threefold order is founded upon the recognition that a belief in the sustaining power of the old impulses is the worst obstacle to healthy and progressive steps which take into account our present stage of evolution.
[ 2 ] The impossibility of continuing to cultivate the old impulses should be clear from the fact that they have lost their power as an incentive to productive labor. The old econonomic motives of capital returns and wage earnings could maintain their power as incentives only as long as enough of the old treasured objects remained that could arouse people's inclination and love. These treasures have plainly become exhausted in the age that has just ended. Ever more numerous were the people who, as capitalists, no lon ger knew why they were amassing capital; ever more numerous, too, were wage earners who did not know why they were working.
[ 3 ] The exhaustion of the impulses that had kept together the nexus of the state was shown by the fact that in recent times many people have come almost as a matter of course to regard the state as an end in itself, and to forget that the state exists for the sake of human beings. To regard the state as an end in itself is possible only when one has so much lost the ability to assert one's inner, human individuality that one no longer expects from the state the kind of institutions this self-assertion would demand. Then one is indeed obliged to look for the essence of the state in all sorts of institutions that are quite contrary to its proper task. One will become determined to put more into the institutions of the state than is needed for the self-assertion of the human beings who compose it. However, every such more in the state evidences a less in the human beings who bear the burden of the state.
[ 4 ] In cultural life, the sterility of the old impulses is displayed in the mistrust with which people look on the spirit.What proceeds from life's unspiritual concerns arouses people's interest; they form views and concepts of it. What originates in spiritual productivity, people choose to regard as a private affair of the particular producer; they are inclined to hinder rather than help if it tries to find a place in public life. One of the most widespread characteristics of our contemporaries is that they remain closed to the individual spiritual achievements of their fellows.
[ 5 ] The present age needs to see clearly that it has exhausted its economic, political and cultural impulses. Such insight must kindle energetic will and social purpose. Until people recognize that our economic, political and cultural troubles are not due merely to external life circumstances, but also to the state of our souls, the necessary renewal has not yet been given its proper foundation.
[ 6 ] A split has come about in the constitution of the human soul. In the instinctive, unconscious impulses of human nature, something new is stirring. In conscious thought, the old ideas refuse to follow the instinctive stirrings. However, when the best instinctive promptings are not illuminated by corresponding thoughts, they became barbaric, animalistic. Modern humanity is rushing into a dangerous situation through this animalization of the instincts. Salvation can be found only in striving for new thoughts to meet a new world situation.
[ 7 ] Any cry for socialization that disregards this fact can lead to nothing salutary. Our disinclination to recognize ourselves as beings of soul and of spirit must be overcome. A one-sided transformation of the economic life, a one-sided reconstruction of political institutions without nurturing a socially healthy and productive state of soul, is more likely to lull humanity with deceptive dreams than to fill it with a sense for reality. It is because there are so few who can bring themselves to look on the problems of today and tomorrow as questions comprehending both external arrangements and inner renewal that we move so slowly along the road to a new social order. When many people say: Inner renewal takes a long time; it is a process that must not be hurried, behind such words lurks a fear of such renewal. For the right mood can only be this: to examine energetically everything that might lead to renewal, and then watch and see how slowly or quickly life's voyage proceeds.
[ 8 ] The events of recent years have cast a certain weariness about the souls of our contemporaries. For the sake of the coming generations, for the sake of the civilization of the near future, this weariness must be combatted. These are the feelings that have brought the idea of the threefold order before the public. Say that this idea is imperfect, say that it is all wrong; its supporters will understand if it is opposed from the standpoint of other new ideas. That it should so often be found to be “incomprehensible” because it contradicts the old and customary—this they cannot regard as a sign that such opponents can hear the present call of human evolution. One would think this call is sounding plainly enough for all to hear.
Was nottut
[ 1 ] Man wird den Wirklichkeitssinn, der in der Idee von der Dreigliederung des sozialen Organismus lebt, nicht finden, wenn man diese mit den Gedanken vergleicht, die man sich über das praktisch Mögliche aus den Überlieferungen heraus angeeignet hat, in welche man durch Erziehung und Lebensgewohnheiten hineingewachsen ist. Daß diese Überlieferungen zu Denk- und Empfindungsgewohnheiten geführt haben, über welche das Leben hinausgewachsen ist, dies ist ja gerade der Grund unserer gesellschaftlichen und staatlichen Wirrnis. Wer daher sagt: die Dreigliederung berücksichtige nicht, aus welchen Antrieben bisher die menschlichen Einrichtungen erwachsen sind, der lebt in dem Wahn, die Überwindung dieser Antriebe sei eine Sünde wider jede mögliche Gesellschaftsordnung. Die Idee von der Dreigliederung ist aber auf der Erkenntnis aufgebaut, daß der Glaube an die weitere Tragkraft dieser Antriebe das stärkste Hemmnis bildet für einen gesunden, mit der gegenwärtigen Entwickelungsstufe der Menschheit rechnenden Fortschrittsimpuls.
[ 2 ] Daß die alten Antriebe nicht weiter fortgepfiegt werden können, das sollte man aus der Tatsache erkennen, daß sie ihre Stoßkraft für das produktive Arbeiten der Menschen verloren haben. Die alten wirtschaftlichen Antriebe der Kapitalrentabilität und des Lohnerträgnisses konnten ihre Stoßkraft nur so lange behaupten, als von den alten Lebensgütern noch genügend übriggeblieben war von dem, für das der Mensch Neigung und Liebe entwickeln konnte. Diese Lebensgüter zeigen sich deutlich in dem abgelaufenen Zeitalter erschöpft. Und immer zahlreicher wurden die Menschen, die als Kapitalisten nicht mehr wußten, wofür sie Kapital anhäufen sollten; immer zahlreicher auch wurden die Menschen, die, im Lohnverhältnis stehend, nicht wußten, wofür sie arbeiteten.
[ 3 ] Die Erschöpfung der im Staatsgefüge wirkenden Antriebe zeigte sich darin, daß es in der neuesten Zeit für viele Menschen fast zu einer Selbstverständlichkeit wurde, den Staat für einen Selbstzweck anzusehen und zu vergessen, daß der Staat um der Menschen willen da ist. Man kann den Staat nur als einen Selbstzweck ansehen, wenn man die innere individuelle Selbstbehauptung des Menschenwesens so weit verloren hat, daß man für diese Selbstbehauptung und aus ihr heraus nicht die entsprechenden Staatseinrichtungen fordert. Dann muß man nämlich in allerlei Einrichtungen des Staates dessen Wesen suchen, die seiner eigentlichen Aufgabe zuwiderlaufen. Man wird erfüllt werden, mehr in die Einrichtungen des Staates hineinzulegen, als für die Selbstbehauptung der in ihm vereinigten Menschen notwendig ist. Jedes solche mehr des Staates ist aber ein Zeugnis für ein Weniger der den Staat tragenden Menschen.
[ 4 ] Im geistigen Leben offenbart sich die Unfruchtbarkeit der alten Antriebe in dem Mißtrauen, das man dem Geiste überhaupt entgegenbringt. Was aus den ungeistigen Lebensverhältnissen erwächst, dafür hat man Interesse; darüber bildet man sich Anschauungen und Gedanken. Was aus geistiger Produktion stammt, das betrachtet man am liebsten als persönliche Angelegenheit des produzierenden Menschen. Man behindert es eher, als daß man es förderte, wenn es in das öffentliche Leben aufgenommen werden will. Es gehört zu den verbreitetsten Eigentümlichkeiten unserer zeitgenössischen Menschen, daß ihnen ein offener Sinn für individuelle Geistesleistungen ihrer Mitmenschen fehlt.
[ 5 ] Die Gegenwart bedarf des Hinschauens auf diese ihre Abgebrauchtheit in bezug auf die wirtschaftlichen, die staatlichen, die geistigen Antriebe. Aus diesem Hinschauen muß sich ein energisches soziales Wollen entzünden. Ehe man nicht erkennt, daß in unserer wirtschaftlichen, staatlichen, geistigen Not nicht bloß äußere Lebensverhältnisse wirksam sind, sondern die Seelenverfassung des neueren Menschen, ist die Grundlage zu dem notwendigen Neubau noch nicht gegeben.
[ 6 ] Es ist ein Zwiespalt in die Seelenverfassung der Menschheit eingetreten. In den instinktiven, unbewußten Regungen der Menschennatur rumort ein Neues. In dem bewußten Denken wollen die alten Ideen den instinktiven Regungen nicht folgen. Wenn aber die besten instinktiven Regungen nicht von Gedanken erleuchtet sind, die ihnen entsprechen, dann werden sie barbarisch, animalisch. In eine gefährliche Lage treibt die Menschheit der Gegenwart hinein durch die Animalisierung ihrer Instinkte. Rettung ist nur zu finden durch Erstreben neuer Gedanken für eine neue Weltlage.
[ 7 ] Ein Ruf nach Sozialisierung, der dieses nicht berücksichtigt, kann zu nichts Heilsamem führen. Die Scheu, den Menschen als seelisches, als geistiges Wesen zu betrachten, muß überwunden werden. Einseitige Umwandlung des Wirtschaftslebens, einseitige Neugestaltung der staatlichen Struktur ohne die Pflege einer sozial gesunden und fruchtbaren Seelenverfassung ist geeignet, die Menschheit in Illusionen zu wiegen, statt sie mit Wirklichkeitssinn zu durchdringen. Und weil nur wenige sich entschließen können, die Lebensfrage der Gegenwart und der nächsten Zukunft in dem umfassenden Sinne einer Frage der äußeren Einrichtung und der inneren Erneuerung zu sehen, darum kommen wir auf dem Wege zur sozialen Neugestaltung so langsam vorwärts. Wenn viele sagen: die innere Erneuerung erfordere eine lange Zeit, man dürfe sie nicht überstürzen, so lauert hinter solchen Reden eben die Scheu vor dieser Erneuerung. Denn die rechte Stimmung kann nur die sein: alles tatkräftig ins Auge zu fassen, was zur Erneuerung führen kann, und dann zuzusehen, wie langsam oder wie schnell die Lebensfahrt vorwärts kommen wird.
[ 8 ] Die Ereignisse der letzten Jahre haben eine gewisse Ermüdung über die Seelenverfassungen der Zeitgenossen ausgegossen. Um der kommenden Generationen willen, um der Kultur der nächsten Zukunft willen, muß diese Ermüdung bekämpft werden. Aus solchen Empfindungen heraus ist die Idee der Dreigliederung an die Öffentlichkeit getreten. Sie mag vielleicht unvollkommen, sie mag ganz schief sein; ihre Träger werden verstehen, wenn man sie vom Gesichtspunkte anderer neuer Ideen bekämpft. Daß man sie oft «unverständlich» findet, weil sie dem gewohnten Alten widerspricht, das können sie aber nicht als ein Zeichen betrachten, daß bei solchen Bekämpfern der Ruf gehört wird, der aus der Entwickelung der Menschheit für unsere Zeit sich doch, wie man glauben sollte, deutlich genug vernehmen läßt.
What is needed
[ 1 ] You will not find the sense of reality that lives in the idea of the threefold structure of the social organism if you compare it with the thoughts that you have acquired about what is practically possible from the traditions into which you have grown through education and habits of life. The fact that these traditions have led to habits of thought and feeling that life has outgrown is precisely the reason for our social and state confusion. Whoever therefore says that the threefold structure does not take into account the impulses from which human institutions have hitherto grown, is living under the delusion that overcoming these impulses is a sin against any possible social order. The idea of threefolding, however, is based on the realization that the belief in the continued viability of these drives is the strongest obstacle to a healthy impulse for progress that takes into account the current stage of human development.
[ 2 ] The fact that the old drives cannot be carried any further should be recognized from the fact that they have lost their impetus for the productive work of mankind. The old economic drives of capital profitability and wage-earning could only maintain their thrust as long as there was still enough left of the old goods of life for which man could develop inclination and love. These goods of life are clearly exhausted in the age that has passed. And there were more and more people who, as capitalists, no longer knew what they were accumulating capital for; there were also more and more people who, as wage earners, did not know what they were working for.
[ 3 ] The exhaustion of the impulses at work in the state structure is shown by the fact that in recent times it has become almost a matter of course for many people to regard the state as an end in itself and to forget that the state exists for the sake of the people. One can only regard the state as an end in itself if one has lost the inner individual self-assertion of the human being to such an extent that one does not demand the corresponding state institutions for this self-assertion and out of it. For then one must seek the essence of the state in all kinds of institutions that run counter to its actual task. One will be fulfilled to put more into the institutions of the state than is necessary for the self-assertion of the people united in it. But every such more of the state is a testimony to a less of the people supporting the state.
[ 4 ] In the spiritual life, the unfruitfulness of the old impulses is revealed in the mistrust that is shown towards the spirit in general. One is interested in what grows out of the unspiritual conditions of life; one forms opinions and thoughts about it. What comes from spiritual production is best regarded as the personal affair of the person producing it. It is hindered rather than promoted if it wants to be included in public life. It is one of the most widespread peculiarities of our contemporary people that they lack an open sense for the individual intellectual achievements of their fellow human beings.
[ 5 ] The present needs to take a look at this wastefulness with regard to economic, governmental and spiritual impulses. An energetic social will must be kindled from this observation. Until one recognizes that in our economic, governmental and spiritual distress it is not merely external living conditions that are at work, but the state of the soul of modern man, the foundation for the necessary new construction has not yet been laid.
[ 6 ] A dichotomy has entered into the constitution of the human soul. Something new is rumbling in the instinctive, unconscious impulses of human nature. In conscious thinking, the old ideas do not want to follow the instinctive impulses. But if the best instinctive impulses are not enlightened by thoughts that correspond to them, then they become barbaric, animalistic. Humanity of the present day is drifting into a dangerous situation through the animalization of its instincts. Salvation can only be found by striving for new thoughts for a new world situation.
[ 7 ] A call for socialization that does not take this into account cannot lead to anything salutary. The shyness to regard man as a spiritual being must be overcome. A one-sided transformation of economic life, a one-sided reorganization of the state structure without the cultivation of a socially healthy and fruitful constitution of the soul is likely to lull mankind into illusions instead of imbuing it with a sense of reality. And because only a few can decide to see the question of life in the present and the near future in the comprehensive sense of a question of external organization and internal renewal, this is why we are making such slow progress on the path to social reorganization. When many say that inner renewal takes a long time and should not be rushed, it is precisely the fear of this renewal that lurks behind such talk. Because the right mood can only be that: to actively consider everything that can lead to renewal and then watch how slowly or how quickly the journey of life will progress.
[ 8 ] The events of recent years have poured a certain weariness over the souls of our contemporaries. For the sake of future generations, for the sake of the culture of the near future, this weariness must be combated. It is out of such feelings that the idea of threefolding has come to public attention. It may be imperfect, it may be completely wrong; its supporters will understand if it is fought against from the point of view of other new ideas. The fact that it is often found "incomprehensible" because it contradicts the familiar old, however, cannot be taken as a sign that such opponents hear the call which, as one should believe, can be heard clearly enough from the development of humanity for our time.