# Current Social and Economic Issues

## GA 332b — Stuttgart

### Call for the Establishment of a Cultural Council!

*Printed matter*

Last version, June 1920

The appeal “To the German People and to the Cultural World” written by Dr. Rudolf Steiner proposes the threefold social order. He calls for:

1. The complete independence of spiritual life, including the education and school system. He points out the spiritual inability of our time, insofar as it has its causes in the state's exploitation of spiritual culture. He demands the complete self-administration of this culture from a purely objective and general human point of view.

2. The restriction of state life to all those circumstances in which all people are equal before each other. On this basis, and with the strictest democracy, the current privately capitalist ownership and wage labor conditions can be transformed, especially to achieve such a general human right that the worker can stand as a completely free personality in relation to the labor manager, who is only a spiritual worker.

3. An economic life in which the worker confronts the labor manager in such a way that a free social relationship can come about between the two through a contract for services, so that the wage relationship ceases altogether. For this, the complete socialization of economic life is necessary. Only from the appropriate formation of corresponding cooperatives, which arise from the professions on the one hand and the needs of consumers and producers on the other, can a value regulation of goods emerge that ensures a dignified existence for all people.

Large sections of the German people, who have taken up the proposals of Dr. Rudolf Steiner, are imbued with the realization that at the present time of deepest need, the world-historical task of the German people is, by taking up this impulse, not only to save themselves from the fall into the abyss from which the leading circles, through their lack of understanding of the demands of modern times, have brought it to the brink, but that it can also lay the foundation for the liberation of all people from the oppression of the all-devouring economic policy and the imperialist states that serve it.

The broad masses of the working people have been plunged into physical and mental hardship as a result of being completely absorbed into the economic life of soul-destroying capitalism. They therefore expect a betterment of their situation from a purely economic revolution. They are raising the demand for the socialization of economic life. However, a one-sided socialization of economic life would only be a sham socialization. In it, the previous dictatorship of capitalism would be replaced by a bureaucracy that levels everything and inhibits all free human development, which would lead to a complete mechanization of all human activity and thus to a dehumanization of the human being. This danger can only be counteracted by simultaneously liberating intellectual life from state paternalism and economic dependence. An independent intellectual life, through the cultivation of all human talents and abilities, will be able to constantly supply new constructive forces to economic life, which would otherwise have to consume itself.

Until the outbreak of the world war catastrophe, the German people were proud of their intellectual life. And yet, despite all its much-vaunted achievements, this intellectual life was neither able to provide the ideas for a social order at home that could have met the newer demands of humanity, nor could it fulfill its task abroad. The fact that Germany has not been able to set herself a world-historical mission in the last five decades has driven her into the catastrophe of the World War; the lack of consciousness of such a mission during the World War was bound to result in her defeat in it. The Russian East could have received form and expression for its spiritual yearning from German intellectual life. Instead, it received the “peace” of Brest-Litovsk, which emerged from completely different than intellectual foundations. Germany could not counter the imperialist capitalism that was advancing from the West with its own political will - it capitulated to Wilson's abstract Fourteen Points.

Through the threefold social organism, the German people could have offered the West the example of a healthy socialization of economic life, and the East a strong spiritual life, independent and free from mystical obscurity.

In our time of deepest distress, the German people should finally awaken to the realization of their spiritual task. They should find their way to the pioneers of a free German intellectual life, to Herder, Lessing, Schiller, Goethe, to the great creator of the plan of the ideal university, Fichte, to the glorifier of the true academic essence, Schelling, and to Hegel. It would have to show understanding for the demands of humanity in modern times and recognize that, even if the demands of the revolution are initially asserted in the consciousness of the broad masses in a one-sided way in the economic sphere, their driving forces in the depths of the soul are nevertheless aimed at recognition of human rights and human dignity. It would have to recognize that the soul impulse for freedom lives in them. Then it would realize that true human welfare can only arise when the spiritual life is based on individual human freedom in the most comprehensive sense, and that it is the task of the German spirit to realize the freedom of the spiritual life.1The philosophical basis for this demand is given in Rudolf Steiner's “Philosophy of Freedom», which appeared in a new edition in 1918, Philosophisch-Anthroposophischer Verlag, Berlin W, Motzstraße [note in the appeal] Therefore, it must now be demanded that the state release spiritual culture and that the entire spiritual life create its free self-government from a purely objective and general human point of view. This applies first and foremost to the education and school system. One will only educate properly when the question, “How do you educate all people to become true, capable human beings?” is no longer open to anyone except those who, only from human nature itself, set their goals for education and teaching. Then schools will no longer see their task as training young people for specific, externally prescribed purposes, but rather as forming fully developed, free human beings. These will then naturally develop a lively relationship to their duties in the service of the community. In an independent intellectual life, all schools will be free institutions of the spiritual member of the social organism, whose members will be supported by the trust of the general public. The funds for education and teaching will no longer be raised indirectly through the state; rather, the spiritual organism will itself be a member of the economic system, as far as its economic circumstances are concerned, and will draw its means of existence directly from it, without the spiritual organism becoming dependent on economic interests as a result.

The first result in the field of education will be the emergence of a primary school that will be a unified school built from the same point of view for all people, a true psychological anthropology. In the sense of a pedagogical economy, this school will be built on a true understanding of the developing human being. It will educate the thinking, feeling and willing faculties in such a way that a strong personality develops, whose soul unfolds a sustaining power for the whole of life. In this free school, truly human arts and skills will also be cultivated that the state does not cultivate because it has no interest in them. All artistic exercises will have an outstanding effect on the development of the will. Such a primary school will provide a useful educational foundation for all physical and mental workers. The secondary modern school will build on the primary school, on the one hand, and the intermediate technical schools, on the other. These will develop a living relationship with the professions for which they prepare, through a constant back and forth of teachers between their work in the subject taught and the practice of a practical profession. Such a practice will also become established for the universities.

The liberation of intellectual life will have a decisive impact on the university system. The autonomy of the universities will be restored. The state system of qualifications and all state examinations will be discontinued. Instead, in future the certificates of the free schools and colleges will be statements of the abilities and knowledge that students have acquired by graduating from them. Independently of intellectual life, the state will be able to test those it wishes to employ within state political life on its own soil for their suitability for the positions it awards.

All state or economic influence on the teaching content of the individual sciences themselves will cease. Science and its teaching will be truly free.

The following basic requirements arise from what has been said, and their fulfillment is possible in the threefold social organism:

1. The liberation of teaching from all state supervision. The organization of primary education according to pedagogical and didactic principles, and its administration only by personalities who are part of the self-governing cultural community.

2. The abolition of state authorization for middle and vocational schools.

3. The autonomy of universities.

We hereby put these questions up for public discussion. We appeal to all those who care about culture in the broadest sense of the word, especially to the representatives of science and art, of education and teaching, and in particular to parents and, not least, to the academic youth. We also appeal to Germans living abroad, who, in their advanced positions, have always found the unhealthy mixing of cultural life with state and economic interests particularly painful. We call on all those who are willing to work towards the emancipation of intellectual life to join us in

formation of a community whose task it will be to restructure the entire teaching and education system in the sense of the above characterization. We are filled with the hope that through the joint work of such a free association of people, who are active in the most diverse

fields of intellectual life and who are imbued with the realization that the liberation of intellectual culture is the highest necessity of life, it will be possible to lay the foundation stone for the organization of a free, self-reliant spiritual life.

> Stuttgart, Whitsun 1919  
> Champignystraße 17  
> The Working Committee of the Federation for  
> Threefolding of the Social Organism.
> [179 signatures follow]