Twenty Articles From
The Newspaper:
The Threefold Social Order
Ability to Work, Will to Work, and the Threefold Social Order
Socialists
tend to look upon the profit
motive, which has functioned heretofore as the primary incentive to
work, as something that must be eliminated if healthier conditions are
to be brought about in society. For such people this becomes an urgent
question: What will induce us to use our abilities with sufficient energy
in the service of economic production, when egotism (which finds its
satisfaction in profit) is no longer able to exert itself? This question
cannot be said to receive adequate attention from those who are planning
to institute socialism. The demand that in the future one shall not
work for oneself but for the community, remains quite empty as long
as one has no concrete idea how human souls can be induced to work as
willingly “for the community” as they do for themselves. One
may no doubt indulge in the notion that some central managing body will
place each of us at his or her place of work, and that this organization
of labor will also enable the central management to make a fair distribution
of the products of the labor. Any such notion is, however, based on
a delusion. While it takes into account that human beings have need
of consumer goods, and that these needs must be satisfied, it does not
take into account that mere awareness of the existence of these needs
will not engender devotion to the work of production, if they are
expected to produce not for themselves, but for the community. The mere
awareness that one is working for society will not give any sensible
satisfaction; accordingly it cannot provide an incentive to work.
It should
be obvious that a new incentive to work must he created the moment there
is any thought of eliminating the old incentive of egotistical gain.
An economic management that does not include this profit motive among
the forces at work within the economy cannot of itself exert any effect
whatever upon the human will to work. And precisely because it
cannot do so, it meets a social demand that a large part of
humanity has begun to raise in the present stage of development. This part
of humanity no longer wants to be led to work by economic compulsion. They
want to work from motives more befitting human dignity. Undoubtedly, for
many of those who come to mind when this demand is raised, it is somewhat
unconscious; but in social life such unconscious, instinctive impulses
are of much more significance than the ideas people consciously express.
Conscious ideas often owe their origin merely to the fact that people
do not have the spiritual energy to see into what really goes on within
them. If one deals with such ideas, one is moving within an insubstantial
element. Therefore it is necessary to see through the deceptive ideas
on the surface into the real demands (such as the one just mentioned),
and to turn one's attention to these real demands. On the other hand,
it cannot be denied that in times like the present, when social life
tosses about like wild waves, that the lower human instincts, too, run
riot. However, the above mentioned demand for a dignified human existence
is justified; one cannot dismiss it by arguing the turbulence
of our lower instincts.
If the
economic system is to be organized in a way that can have no effect
on our will to work, then our will to work must be stimulated in some
other way. The threefold social order recognizes that at the present
stage of human evolution, the economic sphere must limit itself exclusively
to economic processes. The administration of such an economic order
will be able, through its various organs, to determine the extent of
consumers' needs, how the produce may best be brought to the consumers
and the extent to which various articles should be produced. However,
it will have no way of calling forth the will to produce; neither will
it be in a position to cultivate the individual abilities that are the
vital source of the entire economic process. Under the old economic
system that still survives, people cultivated these abilities hoping
they would bring personal profit. It would be a dire mistake to believe
that the mere command of an administrative body overseeing only
the economy could arouse a desire to develop men's individual abilities,
or to believe that such a command would have power enough to induce
them to put their will into their work. The threefold social order seeks
to prevent people from making this mistake. It aims at establishing
within an independent, self-sustaining cultural life a realm where one
learns in a living way to understand this human society for which one
is called upon to work; a realm where one learns to see what each single
piece of work means for the combined fabric of the social order, to
see it in such a light that one will learn to love it because of its
value for the whole. It aims at creating in this free life of spirit
the profounder principles that can replace the motive of personal gain.
Only in a free spiritual life can a love for the human social order
spring up that is comparable to the love an artist has for the creation
of his works. If one is not prepared to consider fostering this kind
of love within a free spiritual-cultural life, then one may as well
renounce all striving for a new social order. Anyone who doubts that
men and women are capable of being brought to this kind of love must
also renounce all hope of eliminating personal profit from economic
life. Anyone who fails to believe that a free spiritual life generates
this kind of love is unaware that it is the dependence of spiritual
and cultural life upon the state and the economy that creates desire
for personal profit—this desire for profit is not a fundamental
aspect of human nature. It is this mistake that makes people say constantly,
“to realize the threefold order, human beings must be different
than they are now.” No! Through the threefold order, people will
be educated in such a way that they will grow up to be different than
they were previously under the economic state.
And just
as the free spiritual life will create the impulses for developing
individual ability, the democratically ordered life of the legal sphere
will provide the impulses for the will to work. Real relationships will
grow up between people united in a social organism where each adult has
a voice in government and is co-equal with every other adult: it is
relationships such as these that are able to enkindle the will to work
“for the community.”
One must reflect that a truly communal feeling can grow only from such
relationships, and that from this feeling, the will to work can grow.
For in actual practice the consequence of such a state founded on
democratic rights will be that each human being will take his place with
vitality and full consciousness in the common field of work. Each will
know what he or she is working for; and each will want to work within
the working community of which he knows himself a member through his
will.
It will
be plain to anyone who understands the threefold social order that the
vast syndicate with its state-like structure (such as the Marxist model)
can supply impulses neither for the ability nor for the will to work.
Anyone who understands will take care that the essence of human nature
not be forgotten for the sake of the exigencies of outer life. For social
thinking cannot reckon with external institutions alone; it must take
into account what man is and what he may become.
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