Thus the body social falls apart into two independent branches, which are able to afford each other mutual support owing to the very fact, that each has its own special method of working, shaped by the forces inherent to itself. But between these two must come a third, whose life lies betwixt both. This is the true “state” branch of the body social. Here all those things find a place that must depend upon the judgment and sentiments of every person who is of age to have a voice. Within the free spiritual life, everyone busies himself according to his special abilities. Within the economic life, each fills the place that falls to him through his connection with the rest of the associative network. Within the political state-life of “rights,” each comes into his own as a human being, and stands on his simple human value, in so far as this is apart from the abilities which he exercises within the free spiritual life, and independent too of whatever value that the associative economic system may set upon the goods he produces.
Hours of labour and modes of labour are shewn in this book to be matters for the political “Rights-life,” for the state. Here, every man meets his fellow on an equal footing, because, here, all transactions and all control are confined to those fields of life in which all men alike are competent to form an opinion. It is the branch of the body social where men’s rights and duties are adjusted.
The unity of the whole body social will spring from the separate, free expansion of its three functions. In the course of the book it is shewn, what form the energies of capital and of the means of production, as well as the use of land, may take under the joint action of these three functions of the social organism. To someone, who is bent on “solving” the social question by a device of economics, by some economic scheme that has come up or been thought out on paper,—to him this book will seem unpractical. But anyone, who is trying from life’s experience to promote forms of combination amongst men, in which they may be able to see, what the social problems, and duties are, and how best to fulfil them,—he may perhaps admit, that the writer of this book is endeavouring after a genuine working-practice of life.
The book was first published in April, 1919. Since then, I have published a series of articles, explanatory and supplementary to it, which have now appeared as a separate volume.[1]
It may be thought, that in both books a great deal is said about the paths that should be pursued in social life, and very little about the “ultimate ends” of the social movement. Anyone, who thinks along the lines of life, knows, that, as a matter of fact, particular ends may present themselves in various forms. It is only those who live in abstract thoughts, who see things in single outline, and who often find fault with the person in practical life for not putting them definitely, “clearly” enough. There are many such abstractionists to be found amongst people who pride themselves on their practicality. They do not reflect, that life can assume the most manifold forms. It is a flowing tide; and if one would travel with it, one must adapt oneself even in thought and feeling to the flux that is its constant feature. Thought of this kind alone can seize and keep its hold on social problems.
It is from the observation of life that the ideas in this book have been won; it is from the observation of life that they ask to be understood.
[1] An English translation of this supplementary volume is in preparation. (Translator’s note.) [↑]