Further, the temper of reverence for life helps those who have to struggle hardest on behalf of their human nature by keeping alive the conception of human nature as the privilege which must be preserved at any price. It keeps them from engaging with one-sided aims in their struggle for the diminishing of their material unfreedom, and bids them bethink themselves that much more of human nature and inward freedom can be combined with their actual life-circumstances than they actually secure. It leads them on to preserve recollectedness and inwardness when they have hitherto given them up. There must come about a spiritualizing of the masses. The mass of individuals must begin to reflect about their lives, about what they want to secure for their lives in the [pg 276] struggle for existence, about what makes their circumstances difficult, and about what they themselves renounce. They are wanting in spirituality because they have only a confused conception of what spirituality is. They forget to think, because elementary thought about themselves has become something unfamiliar to them. In what is in our day cultivated as spirituality and practised as thought, there is absolutely nothing that comes directly home to them as necessary for them. But if it comes about that the thoughts suggested by reverence for life become common among us, there will be a mode of thought provided which will work in everybody, and a spirituality aroused which will show itself in everybody. Even those who are engaged in the hardest struggle on behalf of their human nature will then be led to reflexion and inwardness, and will thereby obtain powers which they did not before possess. Though all of us are alike aware that the maintenance of civilization is dependent first and foremost on the breaking out of the fountains of spiritual life in us, we shall nevertheless zealously take in hand our economic and social problems. The highest possible material freedom for the greatest possible number is a requirement of civilization.