|
|
|
Rudolf Steiner e.Lib
|
|
Basic Issues of the Social Question
Rudolf Steiner e.Lib Document
|
|
Basic Issues of the Social Question
Basic Issues: Preliminary Remarks Concerning the Purpose of this Book
On-line since: 13th July, 2002
PRELIMINARY REMARKS CONCERNING THE PURPOSE OF THIS 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. Conditions being what they are,
the time has perhaps come when attention will be paid to one whose
experience in life obliges him to contend that thoughtlessness
concerning the ways which have become necessary has resulted in social
chaos. The arguments presented in this book are based on this opinion.
They deal with the prerequisites for transforming the demands of a
large part of contemporary humanity into purposeful social will. The
formation of this will should not depend on whether the demands please
some of us or not. They exist, and must be dealt with as social facts.
This should be kept in mind by those whose position in life causes
them to find distasteful the author's description of proletarian
demands as something which must be reconciled by social will. The
author wishes to speak only in accordance with the realities of
contemporary life, insofar as his experience enables him to do so. He
has seen the inevitable consequences of ignoring the facts which have
unfolded in the life of modern man and of being blind to the necessity
of a social will to deal with them.
Self-styled experts in practical matters (what have come to be
regarded as practical matters under the influence of routine) will, at
first, be dissatisfied with the arguments presented in this book. But
it is just such persons as these who should undergo a relearning
process, for their expertise has been proven by recent
events to be absolutely erroneous and has led to disastrous
consequences. They must learn to recognize many things as practical
which have seemed to them to be eccentric idealism. They may be
critical of the fact that the early parts of the book deal more with
the spiritual life of modern mankind than with economics. The author
is obliged however, from his personal knowledge of life, to take the
position that the errors of the past will only multiply if the
decision is not made to focus attention on modern mankind's spiritual
life. Equally dissatisfied with what the author says in this book will
be those who are continuously intoning clichés about mankind
abandoning purely materialistic interests and turning to the
spirit, to idealism, for he attaches little
importance to the mere reference to the spirit and talk
about a nebulous spiritual world. He can only recognize a spirituality
which constitutes the life substance of humanity. This manifests
itself in the mastery of practical aspects as well as in the
formulation of a conception of the world and of life which is capable
of satisfying the needs of the soul. It is not a matter of knowing
or believing to know about spirituality, but that it be
a spirituality which is also applicable to the practical realities of
everyday life, one which accompanies these everyday realities and is
not a mere sideline reserved for the inner life of the soul. To the
spiritualists the arguments presented in this book will be
too unspiritual, while to the practical ones they will
seem unrealistic. The author is of the opinion, however, that he may
be useful to contemporary society in his way just because he does not
share the impracticality of those persons who consider themselves to
be practical, nor can he find any justification for the kind of talk
about the spirit that results in illusions.
The social question is spoken of in this book as an
economic, a legal rights and a spiritual question. The author is
convinced that the true nature of this question reveals itself in the
requirements of the economic, rights and spiritual-cultural areas of
society. The impulse for a healthy coordination of these three areas
within the social organism can emerge from a recognition of this fact.
During previous periods of human evolution social instincts saw to it
that the three areas were integrated in society in a way which
corresponded to human nature as it was then. At the present however,
it is necessary for mankind to structure society by means of
purposeful social will. Between those past epochs and the present
there is a confusion of old instincts and modern consciousness which
is no longer competent to deal with the demands of modern mankind, at
least as far as those countries are concerned in which such a will is
meaningful. Often the old instincts persist in what passes today for
purposeful social thinking. This weakens thinking in relation to the
tasks it must face. A more profound effort than has been hitherto
supposed must be made by the men and women of the present in order to
work their way free of what is no longer viable. How the economic,
rights and spiritual areas are to be structured in a way which
corresponds to the demands of modern society can, in the author's
opinion, only be determined if sufficient good will is developed 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 author's wish is to provide a
stimulus along a way which leads to social objectives that correspond
to contemporary realities and necessities. For he believes that only
such efforts can transcend emotionality and utopianism where social
will is concerned.
If, in spite of this, some readers find elements of this book utopian,
then the author would suggest they consider how often ideas concerning
possible social developments are so completely divorced from reality
that they degenerate into nonsense. For this reason, one is inclined
to find utopias even in arguments which derive from reality and direct
experience, as has been attempted in this book. One sees an argument
as abstract because only the habitual is
concrete, and the concrete is abstract if it does not
coincide with the habitual manner of thinking.*
* The author has purposely avoided confining himself to the customary
political economic terminology. He knows exactly which are the
passages a specialist opinion will call amateurish. His
form of expression was determined not only by his desire to address
himself also to people who are not familiar with political and social
scientific literature, but primarily because of his view that a new
age will judge most of what is specialized in this literature,
including its terminology, to be one-sided and inadequate. The author
would remind those who feel that he should have referred to seemingly
similar social ideas of others, that the points of departure and the
ways described here, for which the author can thank decades of
experience, are the essential points towards a practical realization
of the given impulses, and not merely this or that type of thinking.
Furthermore, as can be gathered from
Chapter Four,
the author had already committed himself to an attempt at practical
realization when seemingly similar ideas in respect to one point or
another had not yet been noticed.
The author knows that strict followers of party programs will at first
be unhappy with this book. Nevertheless, he is confident that many
political party people will soon come to the conclusion that events
have already far outstripped party programs and that a determination,
independent of such programs, concerning the immediate objectives of
social will is, above all, necessary.
April 1919, Rudolf Steiner
Last Modified: 23-Nov-2024
|
The Rudolf Steiner e.Lib is maintained by:
The e.Librarian:
elibrarian@elib.com
|
|
|
|
|