{"corpus":"steiner","locus":"GA 330/1919-04-28/p013","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"When we look at this fact, then we must really take a good look at precisely what was unconscious in the proletarian's soul as a result of what has been mentioned. The bourgeois – take hold of your heart, try to recognize it through true self-reflection, if you are a bourgeois or your ancestors were bourgeois – the bourgeois has very different feelings as a legacy of earlier times. The modern proletarian, after his way of life, after he was called to the desolate machine, to desolate capitalism, rejected these old traditions. His soul was supposed to fill this newer worldview, but it could not. And no matter how enthusiastically the proletarian professed what this worldview said, he felt desolate in his soul, he felt a longing for a different spiritual life. For this intellectual life, the fruit of newer spirituality, has no power to answer the great soul-questions of mankind. This intellectual life says nothing about the connection of man with what every man feels in his heart as his higher humanity. That had a desolating effect. It had such an effect on the soul of the proletarian that he longed for something indefinite. This is what then masked itself in all kinds of demands and came to light in all kinds of forms. We will not understand this masking, these forms, if we cannot decide to look at the matter in its full depth from the point of view of a real world-view question. This newer spiritual life had no momentum for matters of world view, no momentum for the universally human. When the leading strata of newer humanity sought such momentum, sought something in spiritual life that would support the soul, they turned to the old religious ideas, to the old artistic, aesthetic, ethical or other views. But what they had to offer the proletarian, and what only the proletarian could understand, was not soul-nurturing, and to this day it is not soul-nurturing. We must ask: where does it come from? We must not ask the theorists, we must truly build no gray theories. We must immerse ourselves in a real life practice if we want to see clearly. Of course, I can only sketch the world-bearing facts today, but they can be fully proven. With the advent of modern times, with their technology and their capitalism, something was left over from an earlier development that, to the connoisseur, only remotely resembles what we call the state today, insofar as this state is truly worshipped and revered by enough people, one might say, almost like an idol. The classes of people who were the leading ones at the beginning of the modern era, when technology and capitalism emerged, used the framework of the state to bring into this framework everything that they felt comfortable bringing in. And we see it as justified, at least understandable from the point of view of that time, when one had to fight against the church and many other powers, as since the dawn of modern intellectual life, of historical life in general, intellectual life has been more and more incorporated into the sphere of the state. The school and other branches of spiritual life were increasingly drawn into the sphere of the state. This was seen as a great step forward in modern times. That is why it is so difficult today to fight against the general prejudice in this area and to say that it is precisely in this area that a retreat must be made, certainly not into a dark Middle Ages, but into the liberation of spiritual life in all areas from the state. . That is what one will have to realize today, that it is necessary if one wants to participate, even to a small extent, in the process of emerging from the terrible situation into which humanity has brought itself. It was considered a step forward to gradually place everything that belonged to intellectual life under the supervision of the state. Only a few artistic fields, some things that were considered unimportant for life, were still left free in the intellectual field.","text_trust":"verbatim","quote_safe":true,"title":"IV. The Key Points of the Social Question in the Necessities of Life In the Present and the Future","site_heading":null,"date":"1919-04-28","location":null,"word_count":687,"url":"https://anthroposophy.ai/v1/steiner/en/ga/330/1919-04-28/p013","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"The Reorganization of the Social Organism","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA330/English/SOL2024/19190428p02.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"edition_coverage":{"de":["original"],"en":["English"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/330/1919-04-28/p013"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/330/1919-04-28/p013","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},"paired_german":{"status":"paired","german":[{"locus":"GA 330/1919-04-28/p013","passage_number":13,"text":"Wenn wir auf diese Tatsache hinsehen, dann müssen wir gerade das Unbewußte, gerade dasjenige, was die Folge des Erwähnten in der Seele des Proletariers war, das müssen wir so recht ins Auge fassen. Der Bürgerliche — greifen Sie sich ans Herz, versuchen Sie es zu erkennen durch eine wahre Selbstbesinnung, wenn Sie Bürgerlicher sind oder Ihre Vorfahren Bürgerliche waren —, der Bürgerliche hat als Überlieferung früherer Zeiten ganz andere Empfindungen. Der moderne Proletarier wies nach seiner Lebensart, nachdem er zur öden Maschine, zum öden Kapitalismus gerufen worden ist, diese alten Überlieferungen ab. Seine Seele sollte diese neuere Weltanschauung ausfüllen, sie konnte es nicht. Und so sehr mit Begeisterung der Proletarier sich bekannte zu dem, was diese Weltanschauung sagte, er fühlte sich in seiner Seele verödet, er fühlte sich lechzend nach einem anderen Geistesleben. Denn dieses Geistesleben, die Frucht der neueren Geistigkeit, hat keine Stoßkraft für die großen Seelenfragen der Menschheit. Dieses Geistesleben sagt nichts aus über den Zusammenhang des Menschen mit dem, was ein jeder Mensch doch in seiner Brust als seine höhere Menschlichkeit fühlt. Das wirkte verödend. Das wirkte so in der Seele des Proletariers, daß er nach etwas Unbestimmtem lechzte. Das ist es, was in allen möglichen Forderungen sich dann maskierte, was in allen möglichen Ausgestaltungen zutage trat. Wir werden diese Maskierung, diese Ausgestaltungen nicht verstehen, wenn wir uns nicht entschließen können, die Sache in ihrer vollen Tiefe von dem Gesichtspunkte einer wirklichen Weltanschauungsfrage ins Auge zu fassen. Keine Stoßkraft für Weltanschauungsangelegenheiten, keine Stoßkraft für das Allgemein-Menschliche hatte dieses neuere Geistesleben. Wenn die führenden Schichten der neueren Menschheit suchten nach einer solchen Stoßkraft, suchten nach etwas im Geistesleben, das seelentragend sein sollte, dann wandten sie sich an die alten religiösen Vorstellungen, an die alten künstlerischen, ästhetischen, ethischen oder sonstigen Anschauungen. Aber das, was sie dem Proletarier vermittelt haben, was der Proletarier allein verstehen konnte, das war nicht seelentragend, das ist bis heute nicht seelentragend. Fragen müssen wir: Woher kommt denn das? Da müssen wir nicht die Theoretiker fragen, da müssen wir wahrhaftig keine grauen Theorien aufbauen. Da müssen wir in eine wirkliche Lebenspraxis untertauchen, wenn wir klar sehen wollen. Ich kann natürlich die welttragenden Tatsachen heute nur skizzieren, sie lassen sich aber voll zum Beweise bringen. Indem die neuere Zeit mit ihrer Technik, mit ihrem Kapitalismus heraufrückte, da war aus der früheren Entwickelung etwas zurückgeblieben, was für den Kenner nur sehr entfernt ähnlich sieht demjenigen, was wir heute Staat nennen, insofern dieser Staat wahrhaftig von genügend Menschen, man möchte sagen, fast wie ein Götze angebetet und verehrt wird. Diejenigen Menschenklassen, die die führenden waren im Beginn der neueren Zeit, als Technik und Kapitalismus heraufkamen, sie benützten den Rahmen des Staates, um in diesen Rahmen all dasjenige hineinzubringen, was hineinzubringen ihnen bequem war. Und wir sehen eigentlich berechtigt vom damaligen Standpunkt aus, wenigstens begreiflich vom damaligen Standpunkt aus, wo man gegen die Kirche, gegen manche andere Mächte zu kämpfen hatte, wie seit der Morgenröte des neueren Geisteslebens, des geschichtlichen Lebens überhaupt, das Geistesleben immer mehr und mehr einbezogen wird in die Sphäre des Staates. Die Schule, andere Zweige des Geisteslebens, sie wurden immer mehr und mehr einbezogen in die Sphäre des Staates. Man sah darin gerade den großen Fortschritt der.neueren Zeit. Deshalb ist es heute so schwer, auf diesem Gebiete gegen das allgemeine Vorurteil anzukämpfen und auszusprechen, daß gerade auf diesem Gebiete der Rückzug angetreten werden muß, wahrhaftig nicht in ein schwarzes Mittelalter, aber in die Befreiung des Geisteslebens auf allen Gebieten vom Staate, Das ist es, was man heute wird einsehen müssen, daß es notwendig ist, wenn man nur mit irgendeiner auch nur geringen Kraft wird mitwirken wollen zum Herauskommen aus der furchtbaren, der schrecklichen Lage, in die sich die Menschheit selbst hineingebracht hat. Als ein Fortschritt wurde es angesehen, alles nach und nach in die Aufsicht des Staates zu setzen, was dem Geistesleben angehörte. Nur wenigen künstlerischen Gebieten, einigem, was man für lebensunwichtig ansieht, wurde auf dem geistigen Gebiete noch die Freiheit gelassen.","text_trust":"verbatim","quote_safe":true,"word_count":656,"url":"https://anthroposophy.ai/v1/steiner/de/ga/330/1919-04-28/p013"}],"english":["GA 330/1919-04-28/p013"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":656,"en_words":687,"ratio":1.05,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.04,"band":"comparable","note":null,"word_count":9703,"original_word_count":9371,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"The Reorganization of the Social Organism","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA330/English/SOL2024/19190428p02.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. 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