CHAPTER IV
INTERNATIONAL
ASPECTS
The
internal structure of a healthy social organism makes its
international relations also threefold. Each of the three
spheres will have its own independent relations with the
corresponding sphere of the other social organisms elsewhere.
Economic relationships between countries will arise
without the relations between their rights-states having a
direct influence upon them. [Author's Note: It may be
urged that the rights relations and the economic relations form
one indivisible whole in actual reality. This, however, misses
the point of what is meant by the threefold membering. Of
course, in the mutual intercourse and exchange, taken as a
total process, the two different sets of relations (between the
rights systems and the economic systems) work together as
a single whole. But it is a different matter whether one makes
rights regulations to suit the requirements of economic
intercourse, or whether one first shapes them by the common
sense of right and then lets the result of this affect the
economic process.] Conversely, the relations between
their rights-states will, within certain limits, develop
in complete independence of their economic connections. This
independence of origin will enable these two sets of
relationships to act as a check upon each other in cases
of disputes. Such a close interweaving of interests between the
individual social organisms will develop as will make
territorial frontiers seem negligible as far as real
communities of human beings are concerned.
The
spiritual organizations of the different countries will be able
to enter into mutual relationships that stem only from the
common spiritual life of mankind. Detached from the state and
placed on its own footing, the spiritual life will develop all
sorts of connections that are impossible when recognition of
spiritual services rests with the state rather than with the
administration of a spiritual body. In this regard, there is no
difference between achievements of science, which are frankly
international, and those of any other spiritual field.
The
common language of a nation, and all that goes along with this,
constitutes such a field of spiritual life. The national
consciousness itself belongs in this field. The people of
one language-area do not come into unnatural conflict with
those of another, so long as they do not try to make their
national culture predominant by the use of their
state-organization or their economic power. If one national
civilization spreads more readily and has greater
spiritual fertility than another, then it is quite right
that it should spread. The process of spreading will be a
peaceful one, provided it comes about solely through
establishments of the spiritual organisms.
At
present the keenest opposition to the three-folding of the
social organism will come precisely from those groups
that have developed out of the fact of their possessing a
speech and national culture in common. Such opposition
will, however, collapse because of the common goal, of which
all mankind will have to become increasingly conscious
just out of the very necessities of modern life. Mankind will
come to feel that each of its parts can only lead a life worthy
of their common humanity by uniting in a vital manner with all
the other parts. National affinities, along with other
natural impulses, are among the causes that led to the
historical development of communities in rights and of
economic communities. But the forces through which
nationalities grow require free mutual interaction that
is not hindered by any relationships that develop between
the States and the Economic Associations. This will be achieved
if the various nations bring about the internal three-folding
of their own body social in such a way that every one of the
three branches can develop its independent relations to the
other social organisms.
In
this way people, states and economic bodies become
interrelated in formations that are extremely varied in
shape and character. These link every part of mankind with
every other part, in such a way that each is conscious of the
life of the others pulsing through its own daily interests. A
League of Nations comes into being out of basic impulses that
correspond to actual realities. There will be no need to
“institute” one based on one-sided legal theories
of right. [Author's Note. Whoever thinks such things are
“Utopias” fails to see that actual life is really
struggling toward the very kind of arrangement that seems to
them so Utopian, and that the mischief going on in real life is
due precisely to the fact that these arrangements are nowhere
to be found.]
An
important thing, in terms of the realities, is that while the
social aims presented here have value for mankind as a
whole, they can be put into practice by any single social
organism no matter what the attitude of other countries may at
first be. If one country shapes itself into the three natural
spheres, the representatives of these can enter international
relations as a single body to deal with others, even if these
are not yet ready to adopt the Threefold Order themselves.
Whoever leads the way with the Threefold Order will be
furthering a common goal of all mankind. What has to be done
will come to pass far more through the strength produced by an
aim that is rooted in actual human impulses than by way of
diplomatic agreements or schemes drafted at conferences. This
aim is conceived in thought on a basis of reality and is
to be pursued in all the activities of life.
Any
observer of the peoples and states during recent decades could
see how the historically-developed state-structures, with their
blending of spiritual, rights and economic life, were becoming
involved in international relations that were leading to
a catastrophe. At the same time it was equally plain to see
that opposite forces, working in mankind's unconscious
impulses, were tending towards the Threefold Order. It will be
the remedy for those convulsions that have been brought about
by the mania for unification. The “leaders of
mankind,” however, were not able to see what had for
years been slowly developing. In the spring and early summer of
1914 one still found “statesmen” saying that thanks
to the exertions of the governments, the peace of Europe was,
as far as could be humanly foreseen, assured.
These “statesmen” simply had not the faintest
notion that all they were doing and saying had absolutely lost
touch with the course of real events. Yet these were the people
who were looked up to as “practical.” Whoever,
during those last decades, developed ideas contrary to those of
the “statesmen” was regarded as a
“crank.” I refer to ideas such as those expressed
by the author of this book months before the war-catastrophe,
speaking to a small audience in Vienna — a large audience
would certainly have laughed him down. He spoke of the danger
in more or less these words:
“The tendencies prevailing in present-day life will go on
gathering strength until they end by annihilating
themselves. One who looks at social life with the eyes of the
spirit can see everywhere, the ghastly signs of social tumors
forming. Here is the great menace to civilization, apparent to
anyone who looks below the surface of existence. This is
what is so terrible, so depressing. In fact, even if one were
able to repress all interest in obtaining knowledge of life's
events by means of a science recognizing the spirit, these
signs alone would impel one to speak of the means of healing in
words forceful enough to arouse the world. If the body social
goes on developing as it has, it will become full of
cultural sores that will be for it what cancers are in man's
natural body.”
Over the surface of these subterranean currents, which they
could not and would not see, the ruling circles undertook
measures they should not have taken; never any that would have
established confidence between the various human
communities.
Anyone who thinks that the social needs of the time played no
part in causing the present world-catastrophe should consider
what direction political impulses would have taken in the
states that were rushing into war, if the meeting of these
social needs had been included among the aims of the
“statesmen.” How much less inflammable
material would have been piled up if people had, instead,
worked at meeting these social needs.
It
was the one-fold form of the state, which the leaders were
determined to preserve, that ran counter to healthy
relations between the peoples.
If
the independent spiritual life could have evolved beyond the
frontiers of Austria and Serbia in a fashion that harmonized
with the goals of these peoples, then this conflict (rooted in
the spiritual life) need not have burst into a political
catastrophe. Yet the habits of thought of the
“statesman-like” thinkers in Austria-Hungary could
not conceive of state boundaries not coinciding with national
cultural communities. They could not understand how spiritual
organizations could be formed that would cut across state
frontiers and form the school system and other branches of
spiritual life. Yet this “inconceivable” thing is
what international life demands in the new age.
What about the German Empire? It was founded at a time when
modern demands for a healthy social organism were struggling
for realization. To have accomplished this would have given the
Empire a historical justification for existence. Here lay
the task for those who were at the head of its affairs.
Instead, they were satisfied with “social reforms”
arising out of day to day needs. The state-structure they had
in mind could only rest on military force. The one demanded by
modern history would have had to rest on the realization
of the impulses for a healthy social organism. German policy
had, in 1914, reached a dead point and was bound, from sheer
lack of inner content, to collapse like the proverbial
“house of cards.”
What has now resulted from the war-catastrophe has created a
new situation. It is possible for the social impulses of
mankind to influence this new situation in the sense conceived
in this book. These social impulses should arouse a sense of
responsibility throughout the civilized world. Some countries
were able to stand aloof from the points at issue in 1914. From
the social movement they cannot stand aloof. This is a question
that admits of no political adversaries and no neutrals.
Here there must be one human race working at one common task,
willing to read the signs of the times and to act in accordance
with them.
|