As liberalism is completed in self-criticizing, “critical”[38] liberalism — in which the critic remains a liberal and does not go beyond the principle of liberalism, Man — this may distinctively be named after Man and called the “humane.”
The laborer is counted as the most material and egoistical man. He does nothing at all for humanity, does everything for himself, for his welfare.
The commonalty, because it proclaimed the freedom of Man only as to his birth, had to leave him in the claws of the un-human man (the egoist) for the rest of life. Hence under the regime of political liberalism egoism has an immense field for free utilization.
The laborer will utilize society for his egoistic ends as the commoner does the State. You have only an egoistic end after all, your welfare, is the humane liberal’s reproach to the Socialist; take up a purely human interest, then I will be your companion. “But to this there belongs a consciousness stronger, more comprehensive, than a laborer-consciousness”. “The laborer makes nothing, therefore he has nothing; but he makes nothing because his labor is always a labor that remains individual, calculated strictly for his own want, a labor day by day.”[39] In opposition to this one might, e.g., consider the fact that Gutenberg’s labor did not remain individual, but begot innumerable children, and still lives today; it was calculated for the want of humanity, and was an eternal, imperishable labor.
The humane consciousness despises the commoner-consciousness as well as the laborer-consciousness: for the commoner is “indignant” only at vagabonds (at all who have “no definite occupation”) and their “immorality”; the laborer is “disgusted” by the idler (“lazy-bones”) and his “immoral,” because parasitic and unsocial, principles. To this the humane liberal retorts: The unsettledness of many is only your product, Philistine! But that you, proletarian, demand the grind of all, and want to make drudgery general, is a part, still clinging to you, of your pack-mule life up to this time. Certainly you want to lighten drudgery itself by all having to drudge equally hard, yet only for this reason, that all may gain leisure to an equal extent. But what are they to do with their leisure? What does your “society” do, that this leisure may be passed humanly? It must leave the gained leisure to egoistic preference again, and the very gain that your society furthers falls to the egoist, as the gain of the commonalty, the masterlessness of man, could not be filled with a human element by the State, and therefore was left to arbitrary choice.
It is assuredly necessary that man be masterless: but therefore the egoist is not to become master over man again either, but man over the egoist. Man must assuredly find leisure: but, if the egoist makes use of it, it will be lost for man; therefore you ought to have given leisure a human significance. But you laborers undertake even your labor from an egoistic impulse, because you want to eat, drink, live; how should you be less egoists in leisure? You labor only because having your time to yourselves (idling) goes well after work done, and what you are to while away your leisure time with is left to chance.
But, if every door is to be bolted against egoism, it would be necessary to strive after completely “disinterested” action, total disinterestedness. This alone is human, because only Man is disinterested, the egoist always interested.
Commoner-consciousness = Class consciousness of the bourgeoisie.
Laborer-consciousness = Class consciousness of the proletariat.