Laboring does not alone make you a man, because it is something formal and its object accidental; the question is who you that labor are. As far as laboring goes, you might do it from an egoistic (material) impulse, merely to procure nourishment and the like; it must be a labor furthering humanity, calculated for the good of humanity, serving historical (_i. e._ human) evolution,--in short, a _humane_ labor. This implies two things: one, that it be useful to humanity; next, that it be the work of a "man." The first alone may be the case with every labor, as even the labors of nature, _e. g._ of animals, are utilized by humanity for the furthering of science, etc.; the second requires that he who labors should know the human object of his labor; and, as he can have this consciousness only when he _knows himself as man_, the crucial condition is--_self-consciousness_. Unquestionably much is already attained when you cease to be a "fragment-laborer,"[88] yet therewith you only get a view of the whole of your labor, and acquire a consciousness about it, which is still far removed from a self-consciousness, a consciousness about your true "self" or "essence," Man. The laborer has still remaining the desire for a "higher consciousness," which, because the activity of labor is unable to quiet it, he satisfies in a leisure hour. Hence leisure stands by the side of his labor, and he sees himself compelled to proclaim labor and idling human in one breath, yes, to attribute the true elevation to the idler, the leisure-enjoyer. He labors only to get rid of labor; he wants to make labor free, only that he may be free from labor. In fine, his work has no satisfying substance, because it is only imposed by society, only a stint, a task, a calling; and, conversely, his society does not satisfy, because it gives only work. His labor ought to satisfy him as a man; instead of that, it satisfies society; society ought to treat him as a man, and it treats him as--a rag-tag laborer, or a laboring ragamuffin. Labor and society are of use to him not as he needs them as a man, but only as he needs them as an "egoist." Such is the attitude of criticism toward labor. It points to "mind," wages the war "of mind with the masses,"[89] and pronounces communistic labor unintellectual mass-labor. Averse to labor as they are, the masses love to make labor easy for themselves. In literature, which is to-day furnished in mass, this aversion to labor begets the universally-known _superficiality_, which puts from it "the toil of research."[90] Therefore humane liberalism says: You want labor; all right, we want it likewise, but we want it in the fullest measure. We want it, not that we may gain spare time, but that we may find all satisfaction in it itself. We want labor because it is our self-development.