It is obvious, that in a social organism conducted in this way the standard of economic well-being will rise and fall with the amount of labour which the common sense of right expends upon it. This however must be so in a healthy society. Only the subordination of the general economic prosperity to the common sense of right can prevent man from being so used up and consumed by economic life that his existence no longer seems to him worthy of his humanity. And it is this sense of an existence unworthy of human beings that is, in reality, at the bottom of the convulsions in the body social. Should the general standard of economic well-being be too greatly lowered on the "rights" side, there is a way of preventing this, just as there is a way of improving the nature-basis. One can employ technical means to make a less productive soil more productive; and, if prosperity declines over much, the mode and amount of work can be changed. Only, such changes should not be a direct consequence of processes in the economic life; they must be the outcome of insight, arrived at on the free ground of "rights," independent of economic life. There is, however, another element again, which enters into everything that is contributed towards the organisation of social life, whether by the economic life or by the "rights-consciousness." This element comes from a third source: the personal abilities of the individual. This third domain includes everything from the loftiest achievements of the human mind to that element in all the works of men which comes from their bodily ability to render greater or less service to the body social. A healthy social organism must necessarily receive and assimilate whatever comes from this source in quite a different manner from what comes to it from the life of the State or that finds expression in the interchange of commodities. To absorb this element healthily into social life can only be done in one way, and that is, by leaving it entirely to men's free receptivity and to the impulses which personal ability itself brings with it. What is performed at the promptings of personal ability, loses to a great extent the very groundwork of its existence, when subjected to artificial influences from the State organisation or from the economic system. For the only true groundwork of such performances lies in that inherent force that finds its evolution through human performance itself. If again the way in which such individual performances are taken up into the body social directly depends on the economic life,--or if the State organises it,--there is then a check upon that free spontaneous receptivity, which is the only sound and wholesome channel for their reception. For the spiritual life of the body social, there is but one possible line of healthy evolution;--and it must not be forgotten, by what innumerable fine threads this spiritual life is connected with the evolution of all other individual potentialities in human life.