VIII. The Social Aspect of Legal and Economic Institutions and the Freedom of the Human Spirit

That was the feeling that gave rise to the impulse – it may have been weak and clumsy, it may still be weak and clumsy today, I readily admit – that gave rise to the impulse to seek the essence of the free human being, the human being who feels so integrated into the human order that he can say to himself: I lead a dignified human existence. The impulse to seek the essence of this free human being, the essence of the free spiritual human being, in the sense that all people can be such free spiritual human beings within the institutions of modern legal and economic life. One thing emerged above all others. People ask so easily and have asked again and again for centuries, and philosophers have speculated about it and countless opinions have been formed about it: Is man free according to his will, or is he not free? Is he a mere creature of nature who can only act out of the mechanical impulses of his inner being? The question has always been approached wrongly because more and more in the West the feeling for the actual reality of spiritual life has faded. For the Orient, the question of freedom or unfreedom has almost no significance; it plays no role at all there. In the West, it became the fundamental question of world view and ultimately even of political life, yes, of criminal law and so on. And one thing was not realized – you can read in detail about the individual steps that lead to this train of thought and this realization in my book “The Philosophy of Freedom” – one thing was not realized, namely that the question “Is man free or is he not free?” actually makes no sense at all, that it must be put differently, that it must be put like this: Is man, from his birth onward, through an education appropriate to his nature, to be developed in accordance with education and schooling in such a way that, despite external legal and economic institutions, something can arise within him as an experience that makes him a free being? Yes, that not only makes him a free being inwardly, but that develops the power of freedom in him to such a strength that he can then also set up the external legal and economic life in his own way? This arose as a basic impulse in modern developing humanity, on the one hand the democratic urge for equal rights for all, on the other hand the social urge: I will help you as you should help me. But one felt: such a social order with “equal rights for all” and with “help me as I want and must help you,” such a social order can only be established by people who, as free people, as free spiritual people, develop a true relationship to the whole of reality.