{"corpus":"steiner","locus":"GA 330/1919-04-28/p018","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Spiritual life is not practical for the state; it has become impractical, it has become abstract. For decades I have repeatedly said to those to whom I was privileged to speak: You know teachings, you know theories that, for example, culminate in ethics, in morality, so that people are preached “love your neighbor as yourself,” or preached of brotherhood, of general compassion and the like. These sermons seem to me like speaking to the stove in the room: “You stove, that's what you look like; your essence invites you to warm the room, that is your duty as a stove, your categorical imperative, so warm the room!” Preaching is as useless for a stove as it is for a person. Therefore, we do not preach to the stove at all, but we do put wood or coal in it and light them. Likewise, in our present social order, those spiritual enterprises that remain at an abstract level are no longer appropriate; only those that really find access to what lives in the human being are appropriate. Do you think that if, for example, a truly living spiritual life had existed since the middle of the nineteenth century - but that is, of course, a hypothesis - people would have been just as uncomprehending about the Eisenach, Gotha and Erfurt programs as they were about them? No, never! On the basis of a healthy spiritual life, a healthy industrial science and a healthy social science would have developed. In the social sciences in particular, we have always put the cart before the horse. Instead of those who were called upon to speak about the social order, about the economic order, somehow finding something that had to happen, that could have met the demands of the proletariat, instead of that, these gentlemen recorded what was already there. That is what has brought us so low in this area. And the proletarian had no other choice than to experience the consequences of what was done with the economic system in which he was harnessed, based on the facts I have presented. From his point of view at the machine, from his involvement in soul-destroying capitalism, he saw the intellectual life of the leading, guiding classes. Well, of course, these leading, guiding classes could not help but shape life more and more democratically; they called on the broad masses of humanity to embrace democracy. Little by little, they also came to give the proletariat a share of what they cultivated as intellectual life; adult education centers were founded, art houses where the people were shown what art the other classes produced, and so on. What was developed there – no one should, of course, be reproached, because the people believed they were doing the right thing, which was in the spirit of progress in democracy – but what was actually staged was nothing more than a great lie. They just did not understand this lie. When the broad masses of the proletariat were called upon to look at the pictures of the bourgeoisie, to listen to the school courses of the bourgeoisie, and when they were then persuaded that they understood something about it, then that was not true. For one cannot experience anything in the field of intellectual life unless what is produced is produced within the same community. Because a deep gulf had opened up between the social experiences of the proletariat and those of the bourgeoisie, the proletariat's alleged understanding of bourgeois intellectual production was nothing more than a lie.","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":589,"url":"https://anthroposophy.ai/v1/steiner/en/ga/330/1919-04-28/p018","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. 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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/p018","passage_number":18,"text":"Das Geistesleben ist durch den Staat nicht praktisch, es ist unpraktisch geworden, es ist abstrakt geworden. Ich habe seit Jahrzehnten denjenigen, zu denen ich sprechen durfte, immer wieder gesagt: Ihr kennt Lehren, Ihr kennt Theorien, die sich zum Beispiel zuspitzen zur Ethik, zur Moral, so daß den Menschen gepredigt wird «Liebe deinen Nächsten wie dich selbst», oder gepredigt wird von Brüderlichkeit, von allgemeinem Mitgefühl und dergleichen. Mir kommen diese Predigten vor, wie wenn man zum Ofen, der im Zimmer steht, sprechen würde: Du, Ofen, so siehst du aus; deine Wesenheit fordert dich auf, das Zimmer warm zu machen, das ist deine Ofenpflicht, dein kategorischer Imperativ, so mache also das Zimmer warm! Beim Ofen nützt die Predigt so wenig wie beim Menschen. Darum handelt es sich, daß wir dem Ofen gar nicht predigen, daß wir aber Holz oder Kohlen hineinlegen und sie anzünden. Ebensowenig passen in unsere heutige soziale Ordnung noch diejenigen geistigen Betriebe, welche in abstrakter Höhe sich halten, es passen hinein allein diejenigen, welche wirklich den Zugang finden zu dem, was in dem Menschen lebt. Glauben Sie, daß wenn zum Beispiel seit der Mitte des neunzehnten Jahrhunderts - aber das ist natürlich eine Hypothese - ein wahrhaft lebendiges Geistesleben bestanden hätte, man wäre ebenso unverständig dem Eisenacher, dem Gothaer, dem Erfurter Programm gegenübergestanden, wie man ihnen gegenübergestanden hat? Nein, nimmermehr! Auf dem Boden eines gesunden Geisteslebens hätte sich eine gesunde Industriewissenschaft, eine gesunde soziale Wissenschaft entwickelt. In der Sozialwissenschaft insbesondere haben wir immer das Pferd beim Schwanze aufgezäumt. Statt daß diejenigen, die berufen waren über soziale Ordnung, über Wirtschaftsordnung zu sprechen, irgendwie etwas gefunden haben, was zu geschehen hat, was hätte entsprechen können den Anforderungen des Proletariats, statt dessen haben die Herren dasjenige verzeichnet, was schon da war. Das ist es, was uns auf diesem Gebiete so tief heruntergebracht hat. Und der Proletarier, ihm war nichts anderes möglich, als an seinem Leibe die Folgen dessen zu erleben, was aus solchen Tatsachen heraus, wie ich sie dargestellt habe, mit der Wirtschaftsordnung, in die er eingespannt war, angerichtet wurde. Er sah von seinem Standpunkte an der Maschine, von seiner Einspannung in den seelenverödenden Kapitalismus hin auf das Geistesleben der leitenden, führenden Klassen. Nun ja gewiß, diese leitenden, führenden Klassen, die konnten nicht anders, als das Leben immer mehr und mehr demokratisch gestalten, sie riefen die breiten Massen der Menschheit zur Demokratie auf. Sie verfielen nach und nach auch darauf, von dem, was sie als Geistesleben pflegten, allerlei abzugeben an das Proletariat; Volkshochschulen wurden gegründet, Kunsthäuser, in denen dem Volke gezeigt wurde, was die anderen Klassen an Kunst hervorbringen und so weiter. Was sich da ausgestaltete — niemand soll natürlich ein Vorwurf gemacht werden, denn die Leute glaubten, das Rechte zu tun, was im Sinne des Fortschritts in der Demokratie lag -, aber was in Wirklichkeit in Szene gesetzt wurde, war nichts weiter als eine große LebensJüge. Man verstand sie nur nicht, diese Lebenslüge. Wenn man aufrief die breiten Massen des Proletariats, daß sie anschauen sollten die Bilder der Bürgerlichen, daß sie zuhören sollten bei den Schulkursen der Bürgerlichen, und wenn ihnen dann eingeredet wurde, sie verständen etwas davon, dann war das nicht wahr. Denn man kann auf dem Gebiete des Geisteslebens nichts erleben, wenn nicht das Erzeugte innerhalb der gleichen Gemeinschaft erzeugt ist. Indem eine tiefe Kluft sich auftat in bezug auf die sozialen Erlebnisse des Proletariats und des Bürgertums, war auch das angebliche Verstehen der bürgerlich-geistigen Hervorbringung von seiten des Proletariats weiter nichts als eine Lebenslüge.","text_trust":"verbatim","quote_safe":true,"word_count":576,"url":"https://anthroposophy.ai/v1/steiner/de/ga/330/1919-04-28/p018"}],"english":["GA 330/1919-04-28/p018"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":576,"en_words":589,"ratio":1.02,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"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. 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."},"entity_parity":{"status":"ok","checked_against":["GA 330/1919-04-28/p018"],"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. 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