{"corpus":"steiner","locus":"GA 186/1918-12-14/p038","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"For there is an inner impulse in human evolution which works in the logic of realities, although people may not express it in these words. It corresponds to reality and we can state it thus: Even the Grecian Age, the Grecian civilization which has come to mean so much for us, is only thinkable through the fact that a large proportion of the population of Greece were slaves. Slavery, therefore, was the premise of that ancient civilization which signifies so very much to us. So much that the most excellent philosopher, Plato, considered slavery altogether as a justified and necessary thing in human civilization. But the evolution of mankind goes forward. Slavery existed in antiquity and as you know, mankind began to rebel against it, quite instinctively to rebel against men being bought and sold. Today we may say it is an axiom: The whole human being can no longer be bought and sold; and where slavery still exists, we regard it as a relic of barbarism. For Plato, it was not barbarism; it went without saying that there were slaves, just as it did for every Greek who had the Platonic mind, nay every Greek who thought in terms of the state. The slave himself thought just the same, it went without saying that men could be sold, could be put on the market according to the laws of supply and demand, though of course not like mere cattle. Then, in a masked and veiled form, the thing passed over into the milder form of slavery which we call serfdom. Serfdom lasted very long, but here again mankind revolted.","text_trust":"verbatim","quote_safe":true,"title":"II. The Logic of Thought and the Logic of Reality","site_heading":null,"date":"1918-12-14","location":null,"word_count":270,"url":"https://anthroposophy.ai/v1/steiner/en/ga/186/1918-12-14/p038","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"C52","book_title":"The Fundamental Social Demand of Our Times","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA186/English/C52/19181214p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing."},"edition_coverage":{"de":["original"],"en":["English"]},"available_versions":[{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/186/1918-12-14/p038","paragraph_aligned":true}],"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"german_anchor":{"de_prefix":"1918-12-14","de_passages":[{"locus":"GA 186/1918-12-14/p028","url":"https://anthroposophy.ai/v1/steiner/de/ga/186/1918-12-14/p028"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":380,"en_words":511,"ratio":1.34,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 186/1918-12-14/p028","passage_number":28,"text":"Aber die menschliche Entwickelung schreitet fort. Die Sklaverei war im Altertum, und Sie wissen, die Menschheit hat sich aufgelehnt gegen die Sklaverei, instinktiv dagegen aufgelehnt, daß der Mensch verkauft oder gekauft werden kann. Der ganze Mensch kann nicht gekauft oder verkauft werden. Das ist heute ein Axiom, kann man sagen, und wo noch Sklaverei herrscht, betrachtet man das als eine Barbarei. Für Plato ist es keine Barbarei, sondern eine Selbstverständlichkeit, daß es Sklaven gibt. Für ihn ist es eine Selbstverständlichkeit wie für jeden Griechen von platonischer Gesinnung, überhaupt für jeden Griechen, der staatsmännisch gedacht hat. Der Sklave hat nicht anders gedacht als: Es ist eine Selbstverständlichkeit, daß Menschen verkauft werden können, daß Menschen auf den Markt gebracht werden nach Angebot und Nachfrage — natürlich nicht wie die Kühe. Aber das ist ja nur eine Maske, nur kaschiert, denn das ist übergegangen auf die mildere Sklaverei, die Leibeigenschaft. Die hat sehr lange gedauert. Aber auch dagegen hat sich die Menschheit aufgelehnt. Übriggeblieben ist, in unsere Zeit hereinragend, daß zwar nicht der ganze Mensch verkauft werden kann, aber ein Teil des Menschen, die Arbeitskraft. Aber heute lehnt sich der Mensch dagegen auf, daß die Arbeitskraft verkauft wird. Es ist nur die Fortsetzung der Ablehnung der Sklaverei, was gefordert wird in der Ablehnung der Kaufbarkeit und Verkaufbarkeit der Arbeitskraft. Daher ist es ganz selbstverständlich, daß im Laufe der Menschheitsentwickelung die Opposition sich dagegen erhebt, daß Arbeitskraft als Ware gilt, und als Ware in der sozialen Struktur funktioniert. Die Frage kann also nicht so gestellt werden: Wie kann der Mensch vor der Ausbeutung geschützt werden? - wenn man von der axiomatischen Voraussetzung ausgeht, Arbeitskraft ist Ware, so wie es seit Ricardo, seit Adam Smith und anderen üblich geworden ist, und wie es eigentlich Karl Marx und auch die ganze proletarische Lebensauffassung betrachtet. Denn das betrachtet man schon als-ein Axiom, daß Arbeitskraft Ware ist. Aber man will, trotzdem sie Ware ist, sie nur vor Ausbeutung bewahren, respektive den Arbeiter vor Ausbeutung seiner Arbeitskraft. Das ganze Denken bewegt sich so, daß mehr oder weniger instinktiv oder auch nicht instinktiv, wie bei Marx selber, dieses als Axiom angenommen wird, namentlich bei dem gewöhnlichen Dutzend von Volkswirtschaftslehrern, wie sie eben an den Fakultäten tätig sind; da gilt das als Axiom, daß Arbeitskraft gleich zu behandeln ist der Ware.","text_trust":"verbatim","quote_safe":true,"word_count":380,"url":"https://anthroposophy.ai/v1/steiner/de/ga/186/1918-12-14/p028"}],"english":["GA 186/1918-12-14/p038","GA 186/1918-12-14/p039"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":380,"en_words":511,"ratio":1.34,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.09,"band":"comparable","note":null,"word_count":9153,"original_word_count":8380,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"C52","book_title":"The Fundamental Social Demand of Our Times","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA186/English/C52/19181214p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 186/1918-12-14/p028"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}}