UNIT 4:

Subjects of social Teaching and ways for practice

0 Introduction and Literaturereferences

0.1 Introduction

Each person in a determined area (country) or in a determined group (tribe) is a regular member of the society. On the one hand he is member of this society, which has influence for his way of life, on the other hand he acts himself. Society means normally in the rule the living together of people in a country, nowadays more and more in the whole world. The nature of this society has to be discussed. Today there are great changes. We are talking about the informationsociety, which takes the place of the industrysociety, which was characterized by natural science and technology. Computer and internet are symbols of this social system. But this system has passed the peak as well, and we are on the way to a new society, with the highest meaning in human relationship.

Of course this cannot be analyzed step by step. We have to do an analyze of the existing society, although we know it is changing continually. The question about the basic values of a society is always very important. Each form of society has to be asked for its human dignity, about its support of human rights or the reduction of these.

A society has many fields. Here the fields of family, economy and state are discussed. Today we know also, that the amusement society has a great importance. This would be worth an own examination. Here will be noticed as well, that leisure time really is no time without any work at all, but there is e.g. much more time to spend with the family and the society. This done work, shall it be included in a system of economic assessment of work? This has to be discussed at another place.

The social field of the society also has got a growing meaning for the welfare state. It seems we have reached the limit for financings in the meantime, because there is talked about the coherence with the increase in the percentage of old people of our society. There should be no fundamental problem, which can't be resolved, because of the permanent growth of wealth in the society, it is only the problem of justice about distribution, which gets importance more and more. The educationsociety has to be named here as well. Education is decisive for the future of a person.

More justice for educationchances is still not guaranteed, so the justice about distribution won't be handled correctly. Moreover education is part of the future of a nation; so they say, we need a rate of university entrance qualification of 40% each year, but we have only 27%, here Bavaria tales the last place with 20%, Hessen is with 30% at a good place. But a education system cannot be assessed only by this rate.

All this can be only passed in other coherences and not detailled, anaway, so important it is. The selected fields are basic fields of thinking about. A society cannot exist at all without the families, without income, based on a running economy, and without a guaranteed peaceorder by the state.

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1. The society

1.0 Introduction and literature

1.0.1 Questions to think about

How would you describe our society in some words?

1.0.2 Introduction

The sociology as a science of the society is a relatively young science. Real it was formed in the 19. century and deals with the liberation of human out of the existing power structures. One of the most important persons was Karl Marx. In the discussion after World War II, which began in the sixties of the 20^th century, mainly two theories became a greater meaning. Acting for them there are the two names Niklas Luhmann and Jürgen Habermas.

Niklas Luhmann (1927-1998) developed a systemstheory. He shows the society as a system. This theory is an analysis, a description of the society in one term. The main characteristic of modern societies is their complexity. Human lives in an abudance of possibilities, these have to be reduced to concepts which can be understand. Otherwise human has no chance to understand the society. This is tried by developing a system with functions and structures. What is a system? A system is e.g. a washing machine as well. It consists of technical devices, like tube, drum, engine, pump. All these don't run alone, therefore all single actions have to be combined, this is done by the steering. This regulates the process. This is also the purpose of this system.

This is valid also in social systems. It consists of elements, which communicate with each others, by this is formed a system in organizationen and finally also in the society. The difference to machine systems is primarily, they don't have a purpose, like to wash, but they are formed for giving meaning. A social system always has to have an idea, this finally runs the communication of the system, e.g. a club. The single persons don't belong to the club completely, but only as one part to run the system. In a football club this are only the persons who have to do something with those who act. The largest of all social systems is the society. There communicate in a real definite structure, many small and big parts of a social system and people (fundamental assignment, also with sub-orders). It is a high subtly differentiated system in the end, but very susceptible to interference by this, particularly if the social communication doesn't work any more. E.g. election are a possibility, to reduce the complex relationship of control of the society by the state and the politics. This is the opinion of the society by the „clearing up“ (it presupposes a clearing up of citizens). Cleared up societies act rational according to this theory (useful).

In opposite to this says Jürgen Habermas (* 1929), that the sociology has the clears up the society first. It has a critical function. Therefore he develops a critical theory of society. In the end every society is infiltrated by ideologies. He calls it interestformed ideas. If there is talked about "Prosperity for all“, has to be discussed, whoever says it, if e.g. finally the protection of the existing possession is discussed, this has to be handled very critically. The citizens have to realize such ideologies and to clear them up. They have to take part in the process of clearing up. As an objective is told about a society which isn't afraid of any communication. He wants a democratic and sensible society of democratic and emancipated (cleared up) citizens. Looking to this target the existing conditions have to be discussed again and again, and they have to be changed, if possible. This theory is less a system theory but a theory of action.

The Roman Catholic Social Teaching is, seen by this course, more a sum of action oriented approaches (a open system of sentences by Wallraf). It doesn't want to describe conditions only, but to change them with the objetive in the view. Then a system theory then can be very helpful for analysing the conditions. In the three step "Notice - Judge - Act" it sharps the noticing, critical action scales about the situations are judged, and with the actions the painful way of realization has started. This shall be shown in important subsystems of our society.

1.0.2 Literature

Beck, Risikogesellschaft, auf dem Weg in eine andere Moderne, Frankfurt (9) 1992

Breit, G., Massing, P., Hg., Bürgergesellschaft – Zivilgesellschaft – Dritter Sektor, Schwalbach/Ts. 2000

Habermas, Theorie kommunikativen Handelns, Bd.1 und 2, Frankfurt 1981

Häußermann, H. Siebel, W., Neue Urbanität, Frankfurt 1987

Luhmann, N. Die Gesellschaft der Gesellschaft, Bd. 1 und 2 Frankfurt 1998

Schäfers, B., Gesellschaftlicher Wandel in Deutschland, Stuttgart (6) 1995

Schäfers, B., Grundbegriffe der Soziologie, Opladen (5) 1998

Schulze, G. Die Erlebnisgesellschaft, Frankfurt ²1992

Treibel, A., Einführung in soziologische Theorien der Gegenwart (5) Opladen 2000
Dieses Buch bietet eine gute Einführung in die verschiedenen theoretischen Ansätze der Soziologie

1.0.3 Internet

Deutsche Gesellschaft für Soziologie

http://www.dgs2002.de/Themenpapier.htm

Gesellschaftstypen

http://www.teleunterricht.de/teleunterricht2/Materialien/Sozialkunde/Gesellschaftswandel.PDF

Habermas, Jürgen

http://www.dhm.de/lemo/html/biografien/HabermasJuergen/

http://www.suhrkamp.de/autoren/habermas/texte/habermas_start.htm

Linkliste Gemeinschaftskunde

http://sform.bildung.hessen.de/gymnasium/skii/verweisegmk/#Gesellschaft

Luhmann, Niklas

http://www.suhrkamp.de/autoren/luhmann/luhmann.htm

Zivilgesellschaft

http://mailbox.univie.ac.at/haimo.l.handl/zivilg/zivilg.htm

1.1 What is a society?

1.1.1 About the concept

Society is a basic principle of the sociology, however, this one isn't formulated obviously. In the widest meaning it is temporal lasting community of living things, here humans. A human society is a temporal and spatial (or also social) limited number of persons. The people in a society are correlated. Their living together is generally regulated by norms and laws. This society is a social thing with structures and organization forms for living together. That means, that all people who live at a particular time in a country, form the society of this country. They correlate, they have to rely on each other. So the parents take care for their children, the children for getting older parents, there are protectionsystems, religion, state organizations. There also are structures, e.g. those ones of the state or the economy. There are quite definite sequences, like definite life events, so e.g. a marriage. Generally binding norms, laws and ordinary rules organize the living together. Without these a conflict free living together wouldn't be possible.

Well, not only the single ones are part of a society, but also the structures formed by them, so the family, the economy and the state, the leisure time and the social area, but also the religious communities. Society is a wide concept, which contains all people and the culture of living together, formed by them. This culture is a creation of human, it needs the permanent care, to be able to exist in the society. The society is the house for all people, where all have to be able to enjoy their life.

The ethical foundations laws of the society are liberty and solidarity. The single person shall be able to enjoy his life in human dignity. However, he also is part of the society and responsible for these, he has to support and to take on responsibility in solidarity. However, the social justice also is part of this, which takes care for this, that the tensions don't get too big in a society.

The society is a large group of people. It distinguishes, so some sociologists, of the small group (primarily of the primary group's family), which is also called community, through this, that it is not so homogeneous like it (uniform), and is not based so strongly on confidence and spiritual attachement.

In a critical society theory are the targets of a society these people, who cooperate equally without any fear. This theory demands, that even today its thought about the possibility, to optimize the conditions in view of the objective. In our days, such a critical theory of a worldsociety, has to include the sphere of the society into the environment and into the future societies. Christians try to realize a fair society according to the Empire of God and work with a the critical principle of social justice, liberty and solidarity.

1.1.2 Our world urbanizes

1.1.2.1 The process of the urbanization

We live worldwide in a epoch of the urbanization. In our country this can be noticed primarily in the accumulations around large towns in the town regions. But the country areas are also included by this trend fully. The whole society is characterized by the awareness of life of the urbanization. The speed of the urbanization is shown by the rate of increase of the municipal population; this means urbaniszation as a process. The rate of urbanisization describes the even existing urbanization of a country. This is the quantitative component.

Urbanization means qualitatively the distribution an industrial and municipal life-form in former rural areas. This is the social aspect, connected with a transfer of workers of the farming (primary sector) into the commercial production (secondary sector) and the services (tertiary sector). This leads to higher specialization of the workers and to a strong spatial compression of the population. Dynamically future-oriented towns will develop primarily in the tertiary sector.

The reasons for the urbanization are various, so their consequences. They have to be discussed variously form continent to continent. They are the results of population growth and restructuring of the economy to industrial production and service, of reduction of the meaning of farming as an important field for the acquisition of the cost of living. The urbaniszationprocess is nearly finished quantitatively in the cities years before, in the rural areas it still continues. But it seems, that in our days a new push begins also in the cities. The qualitative urbanisizationprocess runs primarily in the city, here there is a great influence to other areas. In the compression zones of the cities there are forerunner centers for the qualitative urbanization. This shall become discussed briefly in the following.

1.1.2.2 Elements of an urbanized culture

Elements of an urbane culture shall be represented among two regards here in the advisable brevity. On the one hand there is the real structure (e.g. in buildings) and the intellectual, social structures, presenting e.g. social customs. This refers to a whole society or often goes beyond these more and more, too.

On the other hand there is the other culture, the way of life presented as the personal lifestyle of a single person. Human takes cultural models here, but forms them himself with various intensity as well.

Both views of culture refer to each other and cannot exist independently of each other, yes, they need each other.

Towns have a structure.

The city or downtown represents the place of the identification. It is center of the town in more views. The people of the city have mostly an emotional relation to downtown. Downtown shows the last developments, the most various services are concentrated, it is pleasure center, the stage of social groups, it does cultural supply and is finally the home for many homeless. There the gathered "flotsam and jetsam" of the society, however, they want to replace them from there.

As a rule, the suburb has been formed during the industrialization. It is predominantly a district with various qualities, starting with the villas down to the so-called tenement houses. There was also the location for factories. As a rule, these suburbs have their own district centers. It the moment the rents often increase rapidly and replace conventional residents, one more time by the change from a rented apartement to owner-occupied apartement.

Häußermann, in opposite to this, talks about the town, divided into three parts

· as high polish town

· as normal living area and place of work

· place for the marginalizated

(H. Häußermann, W. Siebel, Neue Urbanität (Frankfurt 1987).

The city is characterized by special challenges, which include advantages and disadvantages, sometimes various per section of the population. So the city is place of culture, science, health welfare, a completely developed traffic system, a high quality of life is available in many cases. You can enjoy your life, when the conditions are okay, but there are also areas, where the environment is loaded very much.

Adverse is the various quality of housing for large families in the last years, because of the growing housing shortage, caused primarily by higher standards, as more square meters per one person. By move to the cities increase e.g. in Frankfurt the average pegs per square meter. The accumulation of people can cause hectic rush and stress. The air is loaded very high. The traffic noise, the crime and the by this caused the uncertainty on the streets, particularly in the darkness, are big problems.

A structure principle of the urbane society is high "functional distinction". The society splits itself up constantly in new share systems. Human as a person is nearly out of the independent share systems (State, economy, science...). Traditional world ideologies dissolve. The urbane society has multiplied the life outlines. Life planing for the single person is no more possible by only one enviroment. There are many values.

Old culture is resolved. The market principle crossways shoves itself into all levels, it is successful not only in the econmy, but also in the society. The individuals are taken out from their social protection at a comparatively high economic standard, morals are consumed, the market principle is valid in all areas. Our society is economic through and through, the churches already are given up almostly, now the sociology talkes about the family.

The consequences of this development is a process of individualization. This is an extensive release from the present role expectations up to the dissolving of the family. This makes more free at the moment, however, basicly it is a process of individualization, which makes the single person more available economically. It leads to great uncertainties in the end, too. One of the great problems of our society is the individualization. At the same time this runs at the expense of solidarity. Institutions which are important for the working of a society are discussed. The marriage and primarily the family come under pressure here; in the private area the solidarity is still more important than in the society. Even new solidarities form themselves such as citizens' action groups.

Examinations have shown, that the personal liberty wins a greater meaning more and more, opposite the idea of equality. A scientist (Zulehner) therefore talks about modern human as a „Liberty artist“. In principle, the liberty has to be affirmed, however, it has to respect the rights of the next one.

The municipal conventional bourgeoisie has passed away. Economic interests, which can be nearly not influenced by the politics, get more and more a greater meaning. The real decisions for the urban development are done in the economic power centers of Europe. This corresponds to the idea of consumption, as innerest core of the urbane lifestyle. „Urbanity became a category of the behavior and the emotional condition. It creates itself most purely in the consumption. Corresponding to this, the planning of urbane areas is mostly identical with the production of consumption worlds, may be the pedestrian precinct, the shoppingcenter and leisure time center or the hotel lobby. The ,dernier cri’ are the arcades, postmodernly decorated and lockable ... These productions make urbanity like an island, as a generally limited phenomenon: Socially restricted to the middle class with money to spend, temporal to opening-and business hours, located on some municipal Bijous, their gleam is bought with the desolation of the decentralized locations (Häußermann)“. Commercialization of all social areas, including the families, is an imoportant part of urbanization. Values have to be measured in money.

The lifestyle, which was connected with this form of urbanity mostly (was?), is the so-named „Yuppy“ (young urban professional). Mostly he has no family, looks for his career and cerates primarily something like passers-by and surfing-mentality, who never commits himself to anyone or anything and rides on every wave. For him this municipal interior is a stage of the self-portrayal.

1.1.2.3 The fun society

Besides this a process of segmentation of our society is build up, this has to be called a fun society (Schulze). Various milieus come into being. Milieus are lifestyles, run by special groups. It starts with preference for definite music and art, the way of clothing, the apartment facilities and up to running their free time.

Traditional Milieus are:

The Withclassmilieu: As a rule here they are persons with a university education with high income. Excellent apartment style is accompanied by corresponding cultural needs for museums, theaters, concert and opera. The clothing is stylish and runs moderat to haute couture. As a rule cars have to represent, so-called noblecars.

The harmonymilieu: Here is the lower or middle bourgeoisie, up to the area of the work force, the middle and ordinary income levels. Apartment equipment is that what you call solid and pure. This is also valid for clothing. Organizations, brass-band music and public festival are part of this milieu. They need their car mostly only for driving.

The integrationsmilieu: The integrationsmilieu is the integration of both. Art and kitsch are consistent, to say it shortly. It isn't easy to find a border to the other two ones. However, it has a more adaptation character, or the people live more freely against pre-conditions. It shouldn't be listed especially because it is a mixture. You find it predominantly in the middle classes area.

What is said here, is only a description, no scoring, because scoring had to prove, that one point of view would be better objectively. However, this always happens then, when one milieu calls itself absolute. Then there standards are fixed, all the others have to try to get. Whoever doesn't love Beethoven but brass-band music, well, this one is uncultivated. Such verdicts have to be handled very carefully.

Since the end of the sixties two new kinds of milieu develop.

· The self-realizationmilieu: The self-realizationmilieu, as a part of the withclassmilieu, runs a very individual lifestyle, jacket and jeans are typical clothing, the cabaret scene and the street coffee are included. This environment makes very strongly the trends in the society. Blue jeans and double-breasted suit are typical clothing of the men. The trend meanwhile goes more to the noble black suit. In this milieu the personal liberty has the highest priority. Here often are the individualists as well.

· The entertainmentmilieu: The entertainmentmilieu splits off from the harmonymilieu, they are often the losers of the modern society. The loud Disko is their home. Resounding music surrounds them.

In a city also has to be listed the still growing number of marginalizated, who were unhitched by a fun oriented society. They have formed also a milieu, from which they are tried to keep out again and again, to this milieu belong e.g. the homeless persons, their number is still growing (1997). These are called the modernization losers.

On the other hand the town works levelling again and again. The individual as the real reality becomes more and more unrecognizable concrete, because it becomes conformed more and more. The conformity of the urbane is primarily a conformity to the dictation of the fashion, the trend, the economic necessities.

The society turns an a fun society „I want to have fun as fast as possible, costs are no problem". This characterizes the nature of our society. Enjoying the life becomes the main principle of life (G. Schulze, Die Erlebnisgesellschaft, Frankfurt ²1992). So the more than 70 year old fellow has to try one more time Bungee Jumping, and when the summer-vacation wasn't spent in Italy or even farer away, it was nothing. To this orientation many are not able to follow. They have not enough money for this or not the health either.

Our society urbanizes. There the society finds the lifestyle. To this belong individualization, commercialization and fun orientation. The worry about the personal liberty gains weight, removes solidarity.

With these statements the change in our society is mentioned. Old and new attitudes form new coherences and milieus of the same lifestyle. However, this development also has its quantitative (measuring) bases, which will be handled in the following, but both fields cannot be devided exactly.

September 11^th, 2001 with its attacks on the World-Trade-Center in New York brought a serious uncertainty. The longer-term trends cannot be seen yet. The trust in the present naturalness is shaken, this also concerns primarily the economy.

1.1.3 Our society and its permanent changing structure

1.1.3.1 The statistic strucure of our society

The Federal Republic with the old and new federal states had 1993 more than 81 million inhabitants. It is part of the medium-sized nations of the world with that. The Federal Republic has the largest population in Europe after Russia. The density of population with 228 inhabitants per square kilometer is relatively high, the fourth highest in Europe. Of the city states Berlin is populated most densely with 3909 per km² and of the area states Nordrhein-Westfalen with 562 inhabitants per km². The lowest density of population has the federal state Mecklenburg-Vorpommern with 80.

The inhabitants distribute on nearly 39.5 million men and 41.8 women. The surplus of women explains itself by the loss at men by the World War II and the generally longer life expectancy of women. As a rule at the births (798 447) the male children have the easily higher installment. In the year 1993 have died 897.270, 98.823 more than were born. Such negative balances exist since the middle of the seventies yet.

1.1.3.2 The population statistics

The population develops upward relatively continuously with approx. 68 million since 1950, except brfore the years of the stagnation and the slight fall of 1972 (Recruitment stop for foreign workers until 1988). A 150-year development continues in Germany with that. 1946 we had 46 million inhabitants, then were added about 8 million refugees and exiles, the further increase till approximately 1972 is caused with high excesses of births over deaths. The foreign workers and their families came to this. With the collapse of the socialism a new immigration wave started after 1988, among them many emigrants of German origins out of the Eastern European states.

Sometimes the years of the sixties with a high birth rate are described the generation put at a disadvantage. It was talked about the „Birth mountain“, about the „Pupil mountain“, about the „Student mountain“, about the „Mountain of the unemployed and home-seekers“ and then one more time about the „Pensioner mountain“. May be our society has some problems to conform to these actually foreseeable situations. So we are already at the topic of the age distribution of our society, too.

1.1.3.3 The age structure

A relatively normal age distribution you can represented like a pyramid. Many births form a wide base, the year numbers reduce then in the course of the years, finally they end at the top.

Well, a normal age distribution of the population always is like a pyramid, below many young people, less old above. At present it looks more like a windswept weather spruce, below only some ones, then some bulges, the largest around the 60. Within 50 years it will look like a mushroom below some, above very much. This cannot function for an even longer time any more. A population, which consists of old and very old ones only, loses innovation strength, loses essential elements of the educational system, loses economic power.

Without any immigration Germany would have within 50 years only 58 million inhabitants; 40 per cent in the age between 60 and 100 years of this after all. In the middle of the 21^st century - without any immigration - in Germany the number of people between 20 and 60 years will be reduced from 46 to 27 Millionen: a minus of almost 20 million. If we want to balances this out, we need each year a net immigration (what stays after migration) of around 400.000 persons.

1.1.3.4 The structure of income and possession

Let's have a look to the distribution of income in Germany, as it was in 1995: The money gathers at the highest level. From the net income gets 1/5 almost 40 per cent, while the poorest fifth doesn't even come on to 10 per cent yet. However, this represents also by way of a hint, how wealth occurs increasingly in Germany. In the upper levels the money is collected. In the year 1993 owned 1,5 million households 31,7 per cent of the complete net property. In this field you find independent businessmen only and such ones who don't have do work any more.

The state has contributed very much to this distribution of income, as the „The development of taxes 1960 to 1994“ shows. Here gets clear, how the income tax and the wage tax have developed variously. The income millionaires payed 48,5 per cent taxes in the year 1983 on average yet. In the year 1986 the rate was 46,6 per cent and 1989 was only 40 per cent. Today it will be even less. Perhaps this will be better a little after the tax reform, we have to wait, but till now (2002), it doesn't look like this.

This distinction becomes strengthened one more time by the high and primarily permanent unemployment. The level is still at about 4 million. The permanent growing base of unemployment can't be reduced at all. A new solid injustice for chances causes here.

The private property, the interest-bearing money property and real estates without building- and consumption debts, was in Germany 1998, as the income and consumption sample survey shows, at about 8.2 trillions DM. The property situation was different in the old and the new federal states. The average private property in each West German household was about 254.000 DM. In the new federal states about 88.000 DM (nearly 35% only).

Behind these average sum there is a considerable dissimilar distribution of property. 1998 about 42% of the private property in the former Federal Republic was in the possession of the richest 10% households, while the lower 50% of the households owned only 4,5% of the property. The highest tenth had in the average a property of around 1.100.000 DM.

In opposite to this the lower half had an average property of 22.000 DM. In the "new states" the dissimilarity of the distribution of property was even higher. The richest 10% of the households owned in the average around 422.000 DM and so nearly 48% of the total property. The lower half of the households owned only 4,5 % of the total property, the same as in the former Federal Republic, with an average income per household of about 8.000 DM. The dissimilarity of the distribution of property causes to a considerable part on a dissimilarity of the income distribution. The saving accounts depends on the income, besides the inheritances and increase in value, the main source for property for the whole life.

There are on the one hand:

· Income millionaires 1992: 25.275, Growth annual 10%.

And on the other hand:

· The rising of the welfare aid. Persons receiving supplementary benefit (only help to the cost of living) around 918.000 (old federal states) 1973 up to 2,7 Millionen 1996 (among them 23,6% Non-Germans).

10 per cent of the inhabitants of our country lives below the poverty line, which was defined by the European Union, that means less than 50 per cent of the average per head income for the head of the family. After 1973 the number of the persons receiving supplementary benefit (only help to the cost of living) increased up to this day around more than the quadruple. 1991 was this number higher than 3 Millionen. These are the people who have got welfare aid for the cost of living at least once a year.

As result you can be said: in our society there runs a massiv moving to the rich ones.

1.1.3.5 Social stratification of the Westgerman population in the eighties

In our country it is more and more usual to see the society in levels, because there are obviously differences. This leveltheory was reported primarily by the sociologist Geiger in the year 1949. There are absolutely differences between the different levels in this model, but there is no class struggle. He sees primarily a property-owning bourgeoisie, the middle classes and the work force. Schelsky (Sociologist 1912-1984) completed this. He talked about the fact, that the working classes have climbed upwards, but the property-owning bourgeoisie had climbed downwards. A middle classes society is developing, where the different levels are limited no longer so strongly, all meet in the end in a wide field as middle classes.

However, this model didn't become reality. Since the end of the seventies the differences become clearer again, more and more. A continuous redistribution is running from below upwards. Some talk about a 2/3 society, Gesellschaft, correctly is to say to, that about 20% are cut from social development, with growing trend. However, this intensifies the tensions again.

A modified layer model is represented of sociologists today. At this is emphasized, that the levels cannot be seperated from each other clearly, and the limits are permeable for both groups and single ones in both directions. Rainer Geißler (Die Sozialstruktur Deutschlands 1992) represents this (in continuing a model of Dahrendorf) as a society house. This concerns the eighties. The edge levels should have grown on at least 10% in the meantime.

The undermost cellar form the edge levels, the ostracized, like they were described before. They may be more than 10% in the meantime.

The foreigners form an extension, parts of them are living in the undermost cellar. The most of them are living even in an upper cellar, with their unskilled and semi-skilled workers. Through the middle of this group the poverty line runs in our society.

The walls and celings are adjustable and permeable. The groups are no more seperated so clearly than before, unless the edgegroups. There are ways upwards and downwards. This is called the vertical or social mobility, the last word is exacter, because it includes a change of the segment of a level. The vertical mobility altogether increases.

The promotion chances have improved up to the eighties, less climbed downwards than upwards. This has stagnated in the meantime or is even turned around, primarily by the unemployment and the early begin of pension. Up to at the beginning of the seventies the short distance mobility was normal, they climbed one level upwards. Then showed an examination from years 1930-1949, that the long distance mobility increased about several generations. Every 5^th one climbed upwards into the next level, every 10^th two levels, and each 50^th three levels. Climbing downwards of three levels threatened only each 100^th. This has increased by the educational reform one more time. The open education levels gain in importance against the untill now closed possession levels, but not against the big business, which still belongs to the power elite.

However, nevertheless the lower class was increased the value socially e.g. by the reduction of rates under the welfare aid and the increase of the incomes totally, the continued payment of wages if somebody is sick, the improvement of the pension. There are trends in the meantime, to take back some of these things. The promotion chances of worker children are still restricted. More than 60% of the children from worker families become worker again. The former lower class was replaced predominantly by foreigners.

The so-named powerelite is run by 1% of the society. They are the managers in economy and politics. In earlier times they came from the nobility. This has formed its position at longest of the armed forces. Climbing upwards to the upper threethousand dominates the upper and the middle class. The other levels have nearly no chance. To get into this elite, you have to have school-leaving exam and university entrance qualification and if possible a completed study. For women is this climbing upwards even harder than for children of the lowest level. Special chances have the jurists.

As a rule the working time at the top is 70 week hours. 75% of the leading businessmen and 20% of the leading politicians said they have 1987 an annual income of more than 200 000 DM.

1.1.4 About the civilian middle class society

1.1.4.1 The conception of the civilian society

The concept of the civilian society was formed in the sixties in the USA. Primarily it played a role at the civil rights movements in the former states of the Eastern bloc. They wanted to democratize the society at the basis of high participation in all social actions. Essential aspects of the democratization are the protection of the private life against encroachments of the state, control of state power, gathering of democratic elites for state decisions, the forming of publicity, the democratization at the local level and the development of a culture of the handling conflicts.

Important basic agreement are the norms of non-violence, tolerance and fairness.

To a civilian society belong citizens' action groups, neighborhood organizations, associations, organized groups and many civilian combinings, they give the citizen society a structure, which make capable of acting these cooperations socially.

1.1.4.2 The civilian society as ideal?

Civilian society (or citizen society) is described as a special form of political culture. Different powers of state, market, civil public and privat life act balanced to each other. This balance corresponds to the ideal idea of democratic, to a citizen society, which discusses socially and act together.

Nations, regions and communes are different by realizing this ideal. The old democracies of Europe have continued further, than the nations with relative young democracies or many East European nations.

One of the most essential differences is, whether a nation has a state culture or a social culture. In an extensive state culture everything is an action of the state. In a citizen culture the non-state society is involved in this or runs many things independently. A balanced relationship between both has to be formed, so no one dominates. It is important at all in many nations, that there are civilian initiatives besides the state.

However, you have to look for, that the most powerful don't put through their own interests, and the social justice is guaranteed.

1.1.4.3 Further development where to?

Our society today is called unstructured rag rug. A clear model cannot be recognized. Briefly, it is described as follows: Economically we live in this postfordism. Ford asked, how he can use the workplace the most rational, postfordism asks how the workplace can be rationalized away. After 1970 the information technology dominates. The social differences grow, the social mobility is very large. The family exists as a rest family, phase of life partners and single parents. In the economy dominates the tertiary sector (service). PC and internet are important technically, as well as primarily biotechnology. This society is called information society. Where does this go, however? Will it be a society which decides, who will own the intellectual and biological resources of the future? The fight for this has already started. However, we want to discuss the targets of the society and its actions, which are the consequences.

1.2 Targets of the society

The second Vatican council explains this topic intensively, in the pastoral constitution „Gaudium et spes“:

The mutual dependence of human person and human society

25. Man's social nature makes it evident that the progress of the human person and the advance of society itself hinge on one another. For the beginning, the subject and the goal of all social institutions is and must be the human person which for its part and by its very nature stands completely in need of social life.(3) Since this social life is not something added on to man, through his dealings with others, through reciprocal duties, and through fraternal dialogue he develops all his gifts and is able to rise to his destiny.

Among those social ties which man needs for his development some, like the family and political community, relate with greater immediacy to his innermost nature; others originate rather from his free decision. In our era, for various reasons, reciprocal ties and mutual dependence increase day by day and give rise to a variety of associations and organizations, both public and private. This development, which is called socialization, while certainly not without its dangers, brings with it many advantages with respect to consolidating and increasing the qualities of the human person, and safeguarding his rights.(4)

But if by this social life the human person is greatly aided in responding to his destiny, even in ist religious dimensions, it cannot be denied that men are often diverted from doing good and spurred toward and by the social circumstances in which they live and are immersed from their birth. To be sure the disturbances which so frequently occur in the social order result in part from the natural tensions of economic, political and social forms. But at a deeper level they flow from man's pride and selfishness, which contaminate even the social sphere. When the structure of affairs is flawed by the consequences of sin, man, already born with a bent toward evil, finds there new inducements to sin, which cannot be overcome without strenuous efforts and the assistance of grace.

The support of the public welfare

26. Every day human interdependence grows more tightly drawn and spreads by degrees over the whole world. As a result the common good, that is, the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment, today takes on an increasingly universal complexion and consequently involves rights and duties with respect to the whole human race. Every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family.(5)

At the same time, however, there is a growing awareness of the exalted dignity proper to the human person, since he stands above all things, and his rights and duties are universal and inviolable. Therefore, there must be made available to all men everything necessary for leading a life truly human, such as food, clothing, and shelter; the right to choose a state of life freely and to found a family, the right to education, to employment, to a good reputation, to respect, to appropriate information, to activity in accord with the upright norm of one's own conscience, to protection of privacy and rightful freedom. even in matters religious.

Hence, the social order and its development must invariably work to the benefit of the human person if the disposition of affairs is to be subordinate to the personal realm and not contrariwise, as the Lord indicated when He said that the Sabbath was made for man, and not man for the Sabbath.(6)

This social order requires constant improvement It must be founded on truth, built on justice and animated by love; in freedom it should grow every day toward a more humane balance.(7) An improvement in attitudes and abundant changes in society will have to take place if these objectives are to be gained.

God's Spirit, Who with a marvelous providence directs the unfolding of time and renews the face of the earth, is not absent from this development. The ferment of the Gospel too has aroused and continues to arouse in man's heart the irresistible requirements of his dignity.

The respect for the human person

27. Coming down to practical and particularly urgent consequences, this council lays stress on reverence for man; everyone must consider his every neighbor without exception as another self, taking into account first of all His life and the means necessary to living it with dignity,(8) so as not to imitate the rich man who had no concern for the poor man Lazarus.(9)

In our times a special obligation binds us to make ourselves the neighbor of every person without exception. and of actively helping him when he comes across our path, whether he be an old person abandoned by all, a foreign laborer unjustly looked down upon, a refugee, a child born of an unlawful union and wrongly suffering for a sin he did not commit, or a hungry person who disturbs our conscience by recalling the voice of the Lord, "As long as you did it for one of these the least of my brethren, you did it for me" (Matt. 25:40).

Furthermore, whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed. They poison human society, but they do more harm to those who practice them than those who suffer from the injury. Moreover, they are supreme dishonor to the Creator.

The respect and the lovein opposite the opponent

28. Respect and love ought to be extended also to those who think or act differently than we do in social, political and even religious matters. In fact, the more deeply we come to understand their ways of thinking through such courtesy and love, the more easily will we be able to enter into dialogue with them.

This love and good will, to be sure, must in no way render us indifferent to truth and goodness. Indeed love itself impels the disciples of Christ to speak the saving truth to all men. But it is necessary to distinguish between error, which always merits repudiation, and the person in error, who never loses the dignity of being a person even when he is flawed by false or inadequate religious notions.(10) God alone is the judge and searcher of hearts, for that reason He forbids us to make judgments about the internal guilt of anyone.(11)

The teaching of Christ even requires that we forgive injuries,(12) and extends the law of love to include every enemy, according to the command of the New Law: "You have heard that it was said: Thou shalt love thy neighbor and hate thy enemy. But I say to you: love your enemies, do good to those who hate you, and pray for those who persecute and calumniate you" (Matt. S:43-44).

The essential equality of all people and the social justice

29. Since all men possess a rational soul and are created in God's likeness, since they have the same nature and origin, have been redeemed by Christ and enjoy the same divine calling and destiny, the basic equality of all must receive increasingly greater recognition. True, all men are not alike from the point of view of varying physical power and the diversity of intellectual and moral resources. Nevertheless, with respect to the fundamental rights of the person, every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language or religion, is to be overcome and eradicated as contrary to God's intent. For in truth it must still be regretted that fundamental personal rights are still not being universally honored. Such is the case of a woman who is denied the right to choose a husband freely, to embrace a state of life or to acquire an education or cultural benefits equal to those recognized for men.

Therefore, although rightful differences exist between men, the equal dignity of persons demands that a more humane and just condition of life be brought about. For excessive economic and social differences between the members of the one human family or population groups cause scandal, and militate against social justice, equity, the dignity of the human person, as well as social and international peace.

Human institutions, both private and public, must labor to minister to the dignity and purpose of man. At the same time let them put up a stubborn fight against any kind of slavery, whether social or political, and safeguard the basic rights of man under every political system. Indeed human institutions themselves must be accommodated by degrees to the highest of all realities, spiritual ones, even though meanwhile, a long enough time will be required before they arrive at the desired goal.

53. Man comes to a true and full humanity only through culture, that is through the cultivation of the goods and values of nature. Wherever human life is involved, therefore, nature and culture are quite intimately connected one with the other. The word "culture" in its general sense indicates everything whereby man develops and perfects his many bodily and spiritual qualities; he strives by his knowledge and his labor, to bring the world itself under his control. He renders social life more human both in the family and the civic community, through improvement of customs and institutions. Throughout the course of time he expresses, communicates and conserves in his works, great spiritual experiences and desires, that they might be of advantage to the progress of many, even of the whole human family.

Human as creator of the culture

55. From day to day, in every group or nation, there is an increase in the number of men and women who are conscious that they themselves are the authors and the artisans of the culture of their community. Throughout the whole world there is a mounting increase in the sense of autonomy as well as of responsibility. This is of paramount importance for the spiritual and moral maturity of the human race. This becomes more clear if we consider the unification of the world and the duty which is imposed upon us, that we build a better world based upon truth and justice. Thus we are witnesses of the birth of a new humanism, one in which man is defined first of all by this responsibility to his brothers and to history.

Objectives of such a society is the extensive human dignity, in liberty and solidarity, social justice and future ability. This has to be build up in a culture of the extensive peace.

1.3 Coorpation on a human society

All are invited, to preserve the house of society made by human, if it serves a culture of peace, and to form it humanely further. Here means work everything, what preserves and serves human conditions in our world or makes them possible, that each single person is able to live in a human society in respect and dignity. This is culture in the original meaning of the word (agricultura=Agriculture).

So work becomes a cultural creation. Human builds together with others a humane society. His life, his handling the other ones, his handling the creation make his lifestyle. Basicly this lifestyle should be characterized by liberty and solidarity in the heart.

To live someones lifestyle and to interchange it can form a little cultureroom of the same lifestyles e.g. in the group of an association, a milieu (place with parallel lifestyles). Here, in these little milieus, culture can be formed. Well, the single person is not at all at mercy of the society powerlessly. He starts to join in forming. The African proverb is valid here: If many ordinary people do many small steps at many places, they are able to change the world.

If it links with others to a network of lifestyle of liberty and solidarity, this lifestyle then can spread by networked lifestyles in the society and it is able to influence its culture. It's about a humane life for all in a humane culture. The word of social justice also is part of this, which has found a wide distribution within the last years, just by engaged groups in the society. We have to think about the campaign for remission of debts. Or let's talk about the concept of sustainability, which was almost unknown some years ago. It disseminated by the networks.

In the supraregional combinings, which become necessary more and more, because of the society fields growing greater and greater, also the influence on the society itself increases, so to greater social structures. Whoever wants to act here permanently, will find a way. If many take this way, it will be successful.

The conversation about the value of a society, about its bases are extremely important. They have to be worked out again and again in the dialog with each others, and have to be fixed and continued. To all new challenges has to be reacted by a social dialog. Only by this way a lasting humane, free and at the same time solidary society can be preserved.

Social fields shall be listed in the following now. Certainly there are more than these, than which are represented here. But it is really useful, to discuss the main fields, as there are family, economy and state.

1.4 Questions about chapter 1 „The society"

1.4.1 Questions about 1.1 „What is a society“

1. What do you understand about society?

2. Describe the urbanization of the society briefly!

3. Name the milieus of the fun-generation!

4. Which milieu should be completed?

5. Where do you see elements about the description of our society?

1.4.2 Questions about 1.2 Targets of the society

1. What is the basis of each society?

2. Is human able to develop himself without any society?

3. What do you think about public welfare?

4. What way those shall be handled, who think differently than we do?

5. How is the fundamental equality justifid of all people and the social justice?

6. What do you think about the idea of social justice, also about the possibility to realize it?

1.4.3 Cooperation on a human society

1. What way lifestyle, milieu and culture are joined?

2. Is there any chance, that groups involve themselves in forming the lifestyle?

3. Draw up a conversation concept for a group about a fundamental question of our social living together.

4. Try to integrate these into a network!

5. How could you produce public for your request?

2. Families are changing

2.0 Introduction and literature

2.0.1 Question to think about

What is your opinion about the greatest challenge for the family today?

2.0.2 Introduction

1972 a book was published by Horst-Eberhard Richter with the title "Patient family". Even if the contents primarily discusses the therapy of marriages and families, this title could be symptomatic for the family. Did the patient die in the meantime? Reimer Gronemeyer finds out 1992: „This social form will collapse with the end of the modern age“. His opinion is, there will be family similar things, but the postmodern family is a "misleading packaging" as concept, a "checked dog“ (R. Gronemeyer, Ohne Seele, ohne Liebe, ohne Haß, Düsseldorf 1992, S. 39).

May be you won't agree totally to this statement, but you have to see, that the family is running a great considerable change process, and has to carry serious burdenings. „Changing family“ could be the title of the history of family. Social changes have left far-reaching signs at the institution of the family again and again, too.

Family is still a wanted institution. The people want to live with their family. The family is inalienable and without any alternative. However, it's a subject in change. First the historical development of the family shall be analyzed as a first step "Notice" and its present condition, after this by "Judge", we will look for the assessment of the situation of the family, and finally "Act", we want to discuss the steps for the improvement of the situation of the family.

2.0.3 Literature and internet

2.0.3.1 Literature

Baltes P.B. u.a. Hg., Zukunft des Alterns und gesellschaftliche Entwicklung, Berlin 1992

Bundesministerium für Familie und Senioren, Fünfter Familienbericht, Bonn 1994

Cleven, M., Lebensräume – Familienträume, Manuskript Dez. Erwachsenenarbeit Bischöfl. Ordinariat Limburg 1999

Deutsche Bischofskonferenz in "Ehe und Familie -in guter Gesellschaft", Die deutschen Bischöfe 61, Hrsg. Sekretariat der Deutschen Bischofskonferenz Bonn 1999

Gronemeyer R., Ohne Seele, ohne Liebe, ohne Hass, Düsseldorf 1992

Internationales Jahr der Familie, Familienreport 1994, Bonn 1994 (umfangreiche Literaturangaben)

Johannes Paul II., Brief an die Familien. 1994 (Verlautbarungen des Apostolischen Stuhls 112,

Nave-Herz R., Markefka M. Hg, Handbuch der Familien- und Jugendforschung, Bd.1, Neuwied 1989

Segalen M., Die Familie, Frankfurt 1990

2.0.3.2 Internet

Hinweis auf das Bundesministerin für Familie, Senioren, Frauen und Jugend
< http://www.bundesregierung.de/frameset/index.jsp >

5. Familienbericht der Bundesregierung 1994
<http://www.bmfsfj.de/top/liste/Politikbereiche/Familie/Publikationen/ix4781_bestell.htm?view=listFrameset&Thema=79&script >
6. Familienbericht der Bundesregierung (Spezialbericht über Familien ausländischer Herkunft) Bonn 2000
<http://www.bmfsfj.de/top/liste/Politikbereiche/Familie/Publikationen/ix4781_bestell.htm?view=listFrameset&Thema=79&script >

Grundlagenprogramm des Familienbundes der Deutschen Katholiken
< http://www.familienbund.org >

KAB: Familien- und Erwerbsarbeit gleichwertig, KAB-Pressemitteilung 2002
< http://www.kab.de > unter Pressemitteilungen

Beste Sammlung von Texten der Soziallehre
http://www.helmut-zenz.de/links53.htm

Grundlagentext zur Christlichen Gesellschaftslehre
http://home.t-online.de/home/overkott/sozial.htm ???

http://www.ruf.uni-freiburg.de/theologie/forsch/sozenzy.htm
Texte der Enzykliken

2.1 Historical development of the family and its condition today - Notice

2.1.1 The formation of the family up to the middle eastern family

Here shall be handled the forming of the family in the early days of mankind only by some words. The matriarchate was the organization form for the family for thousands of years, the men lived more at the edge, there was no important meaning of them for the further existence of the great group except the fathering. Runnig the family was the job of the women. They were the middle of all actions. With their hunting the men contributed only little for the food of the group. Their part grew in the transition to the agriculture, also in the outside area. The women remained obtained inside, running the household and bringing up the children, but the outside area become more and more meaning and so the part of the men. The outside area became the public area of the domain of men. The matriarchate changed to patriarchy, a phenomenon, we notice everywhere in the Mediterranean after the second millennium BC.

The meaning foundation in the divinities also was female in the matriarchal structures, think about the mother divinities. Suddenly the leading divinities became male. This happens simultaneously with the transition of power in the society. At this there also are mixed situations and almost societies based on partnership, such as the old Egyptian.

2.1.2 The biblical family

Into this arising patriarchal structure belongs the forming of the people of Israel, belongs the middle Eastern family of the biblical age. There isn't only the concept "family" in the Bible at all, the concept is Roman. The "tent" and the "house" are the corresponding concepts. We know the extended families of the patriarches out of the bible with up to four women or women and concubines, children and grandchildren; a family form like it corresponds to nomads and half nomads, where the members get a complete protection by the association.

Here the type of the family: the man Abraham, who fearly procused his wife with the Pharao, and Jakob, who deceives his brother about his right of primogeniture and who has four women at the end. One of these steals the house shrine of the parents and and even lies like mad. God knows this, but nevertheless he gives them his blessing. They become the tribe parents of Israel, the selected people.

Noemi, the mother of Ruth is single parent, she brings later, more than problematicly, the daughter-in-law Ruth to the "Löser" Boaz (the Löser has the duty by the law, to marry the wife of a deceased relative, if he isn't married yet). Ruth becomes the tribe mother of Jesus. All of them are blessed by God, therefore no parade families according to church announcements at all.

The family of Jesus isn't without questions either. Was he an only child? What about the relation of Josef to Maria, what about brothers and sisters of Jesus? Or was it also a great family or did exist real brothers and sisters, as some exegetes want to know - against the tradition?

The statements of Jesus are not always very friendly about family. His family wanted to call him back. But he asks, whoever is his family? „Everybody who does the will of God“. We know the third chapter with Markus. With Jesus the Empire of God has arrived, this becomes the decisive criterion of the human living together. The commandment of the love of God, selflove and charity becomes the basis of any excellent human relation and so also of the family. Human relations get a new dimension by him. He was kinder to the marriage, primarily to the women, whom he gave a principle new position, because their situation around the discussion of the letter of divorce, which could be issued by the husband one-sided. Whoever moans about this indissoluble marriage, may not forget this background. The marriage with one partner was natural in Israel in the time of Jesu, if possible also with various women - one after the other.

2.1.3 The family in the ancient world

The Greek didn't know the concept of the family either at all. The house was the basis of the living together; the area of the mother was there. The man didn't seek joy and conversation there, but by boys and hetairas. A court speaker explained in the 4^th century before Christ: „We have the prostitutes for the joy, the lover for the care of our daily body needs, the wives however, that they give us lawful children and that they run the house correctly.“

The strict Jews in the diaspora, but also the Romans with their stricter family morals, couldn't understand this situation of marriage and family. Basis of the Romans was the monogamy and an extended family with its serious meaning of „pater familias“ (Father of a family), but the woman plays her part here as well. Family comes from „famulus“ = Servant. Family meant originally the complete domestic shaft in a bigger estate, later then all fellow tenants, under the management of the patriarch (the ruling father). Surely this wasn't a germ cell of the society. Slaves could get married freely only restricted, they could nearly never found families. Ancient cities like Korinth had slaves as residents up to 70%, the poor ones with their mostly restricted rights not counted at all.

About these extended families is talken, when Paulus baptizes a whole "house" like he did in Philippi. About these extended families is also talken, when the Church Fathers speak of the family as house church and house shrine. Whether they have meant the nuclear family of our days, is very doubtful and many warn, this would be an overtaxing of the family of today, as official church texts tends to do. To describe a family as house shrine, for this the differences are too big anyway.

2.1.4 The family in the middle age

The rural extended family dominated in the Middle Ages, the court staff also was part of this one. This variously formed itself again, when there were areas, where portion of the inheritance were distributed to the children, as the Franken did, or the complete farms were given to the sons. The citizens of upcoming towns were formed by craftsman and merchants primarily. Here there was one unity for livingarea and workroom, this always applied to the women, too. There was no kind of job sharing, according to the family of the modern age between inside area for the woman and outside area for the man. The enslaved were limited solidly in their rights, also regarding marriage and family. They lived more at the edge of such institutions. Their number wasn't low in the Middle Ages. The Christianity also hasn't granted slaves the free family foundation right up to the modern times.

2.1.5. The image of the family in modern times

The traditional image of the family today is formed by the developments of the industry age. As a rule, it is a living together of two generations, one is a the married couple, the other one are the children. The man in his part allocation is responsible for the outside area, the woman for the inside area. Income oriented work is the part of the man, household and education is the part of the woman. So should be the conventional ideal. The reality very often looked differently.

In the sociology life cycle for such a family was described by six to eight phases. Development phase, primary socialization, family with children required to attend school, adolescence phase, contractionsphase (the nest is empty) and age phase arelisted (G. Scheller, in Nave-Herz/Markefka, Handbuch der Familien- und Jugendforschung, Bd. 1 Familienforschung S 151-175). However, the family biographies become more complexly. The life expectancy of the people increases.

Obviously the family, formed by the industry age and the enlightenment, seems to find an end. Basicly it was demanded by the industrial society a division into production (waged work) and reproduction (father and bring up the children), outside and inside, in technical rationality and human emotionality, in men and women. The man has to go out into the "histole live". There rule competition, fights, hardness, ability to assert, technology and politics. Over the house reigns the "modest housewife“. The emotional compensation should be made here, children should be educated for the working world, the law of love should reign here. This was made clearly by a great influential German daily newspaper once again: „There is competition in the economy, solidarity is for the family“.

In this concept the family was the buffer between the single ones and the society, family was the lubricant, which makes the life in the society tolerable. „There wouldn't have been any industrialization without the family“ (Gronemeyer).

Even in the last century the work situation of women and men was extremely hostile for the family, they worked 18-20 hours daily. They couldn't get apartments, the number of the illegitimate children was large. A bed or a sofa was given to relatives in town apartments, beds were also rented out by the hour to "sleepers". All this wasn't beneficial to family life. The workers were forced to "wild marriages" very often (M. Segalen, Die Familie, Frankfurt 1990, S. 171). It couldn't be talked about a nice and intact familian world.

But this concept was subject of changes as well. Until the twenties of the last century around ten children were reality in the families, later the three child family was the ideal, today usually there is only one child, on average exactly 1,3.

2.1.6 The disappereance of the family model of modern times

The decisive causes for the disappearance of the modern family concept are seen in the total economyzing of the society. No area of life seems to be excepted from this. It has to be added, that family is no place of "life safeguarding", yes, it couldn't be that any more. Without any social system of safety the family couldn't survive any more. More and more functions are taken away from the family, starting with the education up to the supply of the old ones, tasks the family isn't able to do at all. To run this system, seriously based on the division of works, it needs another form of education, than the family can give as a rule.

2.1.7 Development trends of the European family

2.1.7.1 The structure of the parts in the families have changed

In the modern family household, as a rule, there live together mother, father and their legal children zusammen (zum Kapitel siehe R. Nave-Herz, M. Markefka). The marriage biographies became complexer by the prolongation of the life and the change of the partnership behavior. The basic constellation, named before, is added by many other combinations, as there are living together with parents, other relatives, children from the first marriage, the leaving of one parent, to list only some. Children are, despite many independences, in the end much longer dependent on the parents by education and studies. So the family becomes a subtly differentiated relationship network with various marriage biographies.

2.1.7.2 Change of relationship between wife and husband

Not at all the marriages were stabler in earlier times than today. Many remarriages were normal, because definitely the mortality of women was very high in the childbed. The marriage had to have many children because often only few children survived the first years of life. By the prolongation of the life expectancy, primarily of the women, the number of the remarriages has declined, there is no more economic and social necessity either like before.

The choice of partner has changed decidedly. There always has been alone definite marriage choice of partner, but poorer levels could get married, even if the parents didn't live any more or the children were servants in other areas. Primarily in the rurally level the choice of the partners was done by the whole family, mostly by the parents. Emotions played a more minor role at this. Today, it isn't sure but more probable than in earlier times, that a marriage is a love-match. The total gains meaning, also the sexual "suit one another“.

As a rule, historical marriages were indicated by a considerable power grade between man and woman. This is valid particularly of the marriages in the industrial modern age. This has changed itself solidly. It is almost natural today, that a woman also has a qualified education and also wants to do her learned profession. It's part of this, that she also wants to have a corresponding disposal law about the self earned money. The longer life expectancy also makes a work more probable, because the woman wants to be integrated again into the professional life, when the kids become adults. If women get 80 years old in average (with strongly growing trend), the primary education phase is completed then with 10-12 years, the nest gets approximately free after 20 years. What does a woman in the remaining largest part of her life? However, this is thus obliged that usually the man has climbed his career ladder and can't be catched up. Here has to be looked for resolvings.

Women are widowed longer because there higher life expectancy. The widow's pension is very often no solid basic living condition. The own pension of many old women is not very high either, by only some years of work . Poverty in the age is female usually. In the meantime many actions for release here were done. The woman is challenged to enter the professional life. If the women do this even in the education phase, there is a considerable additional load to them, because the husbands hardly help at the distribution of tasks in bringing up the children and running the household, when the women are running their jobs, too. Within the last decades the demand for female workers is increased by the economy, only in recession phases is talked about „Persons with two incomes“. However, women know in the meantime, too, that professional work is a right for them.

2.1.7.4 Change of the forming of marriage and family

The marriage ceremony is now later, compared with the past. This also applies primarily to women who have studied a profession. The marriage and the age for starting a family is higher with the professional qualification of the women. After mostly several years of living together the expectation of the 1^st child is often the decision to the marriage ceremony. There is only one decisive reason to run the marriage ceremony in opposite to the past, this is the expectation or the desire for a child. Other reasons play almost no more a role. This also explains the strong increase of the illegitimate partnerships. These aren't understood as competition to the marriage, but there is predominantly a "Child oriented marriage foundation" (Nave-Herz).

2.1.7.5 The relationship parents - kids has changed

Altogether the education style has changed itself to an education based on partnership. The old conflict between father and son nearly doesn't exist any more. Children have to do decisions, when they are younger. Partly, the so-called negotiation strategy starts already in the small child phase. Reason arguments are discussed. The parents try to meet their grown-up children more as friends than as authorities. The meaning of the parents in the opinion of the youths is still very high (about 3,5 from possible 4,0), with a certain preference of the mother. Corporal punishment isn't abolished definitely till now, but this might be only a question of time. The violence potential from the families and also from the society disappears with that. Unfortunately, the propensity to violence is still too high in the families, also to the partners - primarily started by the men. Family is often the place, too, to reduce stress, however, also to arise stress.

Studying by con-life and cooperations gives way to an early outdoor education, which runs many years. This can last for almost 25 and more years, starting in the nursery school up to the university. There is warned about a too early pedagogical form of childhood, an integral education has to be ensured. The youths feel themselves earlier independent, but they depend on their parents fundamentally longer, primarily financial. The moan of parents: „It would be nice the kids have a complete education, when we become retired“ is not only a joke, but very often reality. Children demand opposite to the past as natural a clear choice of occupation, and nevertheless they can reckon with the support by the parents in the time of education. The conceptions of the world of parents and children are often very different. This concerns not only the religious but also the political and social area.

2.1.7.6 On the way to the four-generation-family

The marriages last despite a high divorce quota longer in average, because the average life expectancy of the people, primarily of the women, has doubled in the last one hundred years. This gives the people very often the chance to see the fourth generation, too, what was an exception in the past. The children nearly have no chance to become acquainted with side relatives (brothers and sisters), but for this four grandparents, eight great-grandparents and perhaps soon also the 5^th generation. This situation as an extended family didn't exist in the history at all. 75% of the 65-year old ones are grandparents and 50% for the same age-group are great-grandparents (P.B. Baltes u.a. Hg., Zukunft des Alterns und gesellschaftliche Entwicklung, Berlin 1992, S. 475). The generationen have many contacts, even if they don't live in the same town. The family has become narrower horizontally, but vertically very wider. By this the challenges of the working generation are much greater.

The older generation has to support the education of the children. A job is often impossible for the woman, when the grandparents do not run an essential part of watching the children and their education. At illness of children or family members they stand in naturally. Also the financial engagement into the grandchildren, as a rule, is very big.

The number of the old members in need of care and attention increases. This often meets once the wives first, because they are younger than the men usually, and have a higher life expectancy. If they get in need of care and attention themselves, they are dependent on the daughters. More than 70% of all persons in need of care are handled in the family with great commitment. The family is the largest nursing home of the society.

So the horizontal prolongation of the family biography brings additional family tasks. The contract for three generations gives way to the contract for four generations, the resilient children always get numerically less opposite the older people.

2.1.8 Economic loading of the family

It is an expensive business to have children, so to say. The necessary investments are very high. Families with more children lose seriously income with regard to singles and couples without children.

The share in the gross national product of the society, which is produced by the family in the hidden, can't be noticed in official calculations. The family is primarily interesting as consumer.

1986 was calculated, that married couple between 25-35 years had a net income of about 3400,00 DM per month, families with one child only 2770,00 DM, you have to notice the increasing necessary expenditure for the child. The family income falls one more time by the second child. Families in the age of 35 - 45 years (based on the late marriage of women), who have two children have a monthly average income of about 3380,00 DM, for married couples without children 4051,00 DM. The expenditures for one minor child is in average about 60% of the expenditures for one adult. So the per head incomes for families with children is reduced one more time. The married couple with children is left approximately 2400,00 DM. Fundamentally more problematic is the situation of the single parents; very often starts here the way into poverty. These data aren't just motivating for the foundation of a family (Nave-Herz u.a., S. 249). Even the Federal Constitutional Court gave it's opinion to this, by the fact not to pay tax on the subsistence level. Changes of laws of the last time haven't brought any fundamental change either.

The gainful employment of women with one child younger than 10 years in the EU is about 52 % (1990), in the Federal Republic of Germany about 44%. The double load of the women by profession and education (incl. household) is big. The highest German court has recognized the equivalence of housekeeping and gainful employment in the marriage by the verdict of February 5^th, 2002. The verdict of Karlsruhe takes up the cudgels for all women, who want to get a independent income in the society.

The child allowance is handled since January 2002 as follows: 154 Euro per month for the first to the third child, 179 Euro per month: for each other child. Which child is the first, second, third or other child, is orientated to the date of birth.

Child benefit is orientated to the income situation (parttime job limit is 30 hours per week): maximum rate 460 Euros per month for one year or 307 Euro for two years (Stand 2001).

Definite family situations, gainful employment situation and education status are still a high poverty risk.

"Families with children in welfare aid

It's remarkable primarily, that 56% of those children who get welfare aid, live in households of single parents and only 44% in other family constellations (look table II.3). German children with welfare aid there are even 64% in households of single parents with regard to 36% in other households. There is a difference between German and foreign children: Foreign children live 70 % in two parents families and only 30 % with single parents. Families with children have in Germany a higher welfare aid quota (6,1%) than all households (4%). This is primarily based on the high quota of single parents (18.4%), with regard to the two parents families (2,6 %). The welfare aid increases clearly in two parents families whenthere are more than two children (5,4%). (5^th family report)"

The 5^th family report talks here about the humane fortune of a society. Very often is said, children are a deational value for the family and can't be compensated with money. That's right. On the other hand children are the humane fortune for a society, however, the society isn't able to exist without them. On average the annual expenditures for two middle-aged children amount to nearly 17.000,00 DM (1994). The support of the parents has to be added, calculated with 23,00 DM per hour, altogether nearly 40 000 DM for two children per year (Minimal calculation). The forming of values by the families is much higher than the families get back from the society. The careful valuation of the performances of families is about 15 000 000 000 000 DM (1990), what they get back with representable (reproducible) fortune is about 7 000 000 000 000 DM.

Around the turn of the century 1900 the thesis was taken by the the national economy, nobody needs to invest in the nature and in the growing again of work power, this would run by itself. Obviously this doesn't run so completely by itself, however. The families take an incalculable contribution into the humane fortune of a society by education, this needs in laws of justice recognition by the society as well. The financial compensation by taxes is financed by themselves with about 32% (1994).

There is a serious inadequate provision in the living-room, primelary for low-income families, young families, incomplete families and families of foreign employees. Nearly all families with more children have this problem in regions of the big cities. In the social and economy word of the churches is said about the topic poverty:

"68...One of the worst consequences of poverty is the loss of the own apartment, more and more people in Germany are affected by this, among them more and more families with children, single parents, women and youths..."

It is often very hard for families with more children to find suitable living-room.

2.1.9 The break up of individual and social values

A special challenge of the family is the situation of the variuos values in our society. Let's stay in the field of individual values. End of the sixties there was to be seen a change from heteronomy to self-determination. At the place of fulfillment of one's duty came self-realization, at the place of obedience came responsibility. This is put through in the meantime in our society mostly by all generations. There is no way back. Based on the biblical liberty the family becomes a place, where the liberty of each person is able to be developed. Running emancipation - coming from the antiquity „to give from the hand of the father“ - familiy is announced as well. This concerns not only the woman, the education is an emancipation process, even if sometimes the results aren't very good.

However, the examinations tell us that human, as an individual, also estimantes very high tolerance and help for the neighbour. This value, it contains solidarity in the end, is to judge by the family at the same level as the liberty. Charity and the love of the own person have the meaning of equal rank in the commandment. The love of the own person becomes the standard of charity.

However, in the meantime there is one only one value in the society: Money, how a sociologist has said it abbreviatedly. We run a social process of complete economyzing of all areas of life. This also includes the family. The family gets into tensions between social and individual values. Which ones are obligatory in the end? In this cognitive stress the individual values in the life fall by the wayside more and more. Many must help here, that our society gets of the two values liberty and solidarity as well, when it shall not break up by the egoism; otherwise these values will be privatized and decline in the end. A newspaper recently emphasized, there is competition in the society, in the family there is solidarity and love. This thinking seems to be common property and overtax the families.

There are other points: families and social values are getting into trouble. At this the value of family also declines possibly. Family needs stability. If you move three times, when your children are visiting school, that means big problems. Churchly we know, that here is the decisive problem of going away from the church. The third attempt, to integrate with a family in a municipality, ceases mostly. Our society needs flexibility; look to the reproaches once, the unemployed have to listen to, if they don't want to follow the jobs through whole Germany. However, families need stability. Who does fall by the wayside more and more?

2.1.10 Statements of the conference of German bishops

Summarizing the German conference of bishops writes in "Ehe und Familie -
in guter Gesellschaft" 1999 (The German bishops 61)

"2.3 Families are put at a disadvantage many times

Finally economic and social discriminations make the life more difficult for families. In the economic field the family is burdened by higher expenditure for the supply and education of the children, by lower income, caused on lower acquisition participation, restricted possibilities of wealth formation caused on the clearly low per-head income and finally by a lower pension. The latter is unjust in a special way, because the families do their part to the generationsagreement by taking care for the next generation, which makes possible the pension payments in future. Missing considerations in many facilities and social areas about the needs of families have to be added. For the weekday of families it's also aggravating, that more and more people don't know anything about children and their needs."

2.2 The importance of family - Judge

2.2.1 About the concept of family

Ususally it's talked about "marriage" and "family" in one word. This is settled also by our constitution: „Marriage and family stand under the special protection of the state order (GG 6,1).“ The marriage has in our state with regard to all similar communities a „most-favored clause“. The constitution understands family as a modern nuclear family with parents and children. But it's legal as well, for the children, to give these rights to single parents or relationships, which are similar to marriage, but may the special privilege of the marriage be touched?

Besides the nuclear family there are today also multiform situation of family. Single parents, children who take care for their parents, grandparents and grandsons, families with parents couples in illegitimate community, only to list some of them.

In the nuclear family the church differentiates one more time. First there are the remarriages. If they are widows, a church marriage ceremony is possible surely, if they come from failed marriages, the church then has difficulties. Then there are the step-parents families (child with a not physical and physical parents) and the continuing family (Patchworkfamily), this consists of parts of past families and new children (my/your/our children). Such families base on the high divorce quota (1991: 30%; 50 % from these without children). Obviously the most of these get married again, however, and found a new family as well. At the civil wedding ceremonies 1991 were involved about 25% divorced persons. At this, however, the average age of the re-married women has to be noticed at with 37.9 years (Old Federal Republic).

Among all in the age of 35 - 40 years (1991) there were 65,4% married couples with children, 13,8% Singles 10,4% married couples without children 5,4% widowed, divorced, married - separated living and 5% single parents.

Marriage and family in the modern form, also are called normal family, better an approved form of family (The marriage is in the social letter of the Protestant and Roman Catholic church an approved fundament of a family). 80% of the children grow up here.

You could devine family as a primary solidarity community, with two generations at least. There are three elements in this definition:

· Generation relations as a rule descend from parents-children, but also other ways of living together

· Institutional protection, as a rule also common marriage

· At this a generation needs support usually (Children and person in need of care).

The living together in two generations will exist furthermore, too. This is very important for socialization of the human person, but also necessary to handle the relations to the society. There is only the question, what way the family has to develop further. A way back to the family of the industrial age is impossible.

The family of the future will have more pluralistic family biographies than in earlier times, the generations association will increase to four (and five) generations, variously intensive. Chances of inside and outside conditions of families are needed, to be able to handle the challenges of the future so. There will be no survive of the society without family.

2.2.2 Necessity of family in the society

The second Vatican council says about the family in Gaudium et spes:

52: ..... Thus the family, in which the various generations come together and help one another grow wiser and harmonize personal rights with the other requirements of social life, is the foundation of society.....

The synod talks more about the family in its decision „Ehe und Familie“. It emphasizes, that there aren't any social institutions, which do such a high support to the children. „The relationships, which are practiced and formed here, are an essential prerequisite, thathuman can exist in our fast-moving and conflict rich society.“

However, family will remain this institution, where primary socialization is done in our society. Without these society cannot survive at all. The reproduction and primary socialization is the inalienable task of the family (Creation of humane values). This is the meaning of the family for the society. In this area the economic prerequisites of the family have to be improved essentially. This concerns primarily also the women in the family and their perspectives in supply of life, professions and retirement insurance.

It is still one of the desirable things for each person, because he finds here human support and security. Besides health is in our society still the family one of the most desirable things.

Here it is necessary to discuss, what way the work in the families can be made to an economically relevant work. Just in our time with the reduced workplaces, this becomes a very important topic. Corresponding models exist already since years. Social evaluation of work is done fundamentally with money. Therefore family work is underestimated this way, even there is no adequately positive influence on the pension either.

71) Statistical surveys show that the standard of living of a family with two children is considerably lower than that of a childless couple. On average, all forms of consideration of the family by the state do not even cover the immediate expenses of children, quite apart from the loss of shared income if only one parent goes out to work. Having several children today means risking poverty. There are also other disadvantages that weigh even heavier on young families. When seeking accommodation suitable for children they find - if they can afford the rent at all - that childless tenants are preferred. Families with several children are at an even greater disadvantage here. They are worse off on the labour market and they are less flexible in terms of mobility and time. The continuing loss of time together (through working on Sundays or in shifts) also hits families. They suffer when the breadwinner loses his or her job or falls deeply into debt. Industry, the government and social services often react with indifference to this responsibility of parents, i.e. they treat parents and childless people equally. The result is a structural disadvantaging of families. Germany has one the lowest birthrates and highest percentages of one-person households in Europe.

(Word of the council of the Protestant church in Germany and the German conference of bishops about the economic and social situation in Germany 1997)

2.3. Act for the family

2.3.1 Statements of the conference of German bishops

The German conference of bishops calls the families to start the initiative first, in "Ehe und Familie in guter Gesellschaft" (The German bishops 61, Bonn 1999)

3.1 Families have to take the initiative

Primarily the married couples and families are called to become activ before all the others: “The families themselves have to show commitment first, that the rights and duties of the families are not only supported and defended positively, and not are interfered by laws and institutions of the state. In this meaning the families shall become conscious more and more, that they have to take the initiative first in the area of the so-called 'family-policy'.” So pope Johannes Paul II has particularly asked the families in the apostolic letter “Familiaris consortio”, to do their social task, also by acting politically. Families have various possibilities, bringing in their interests. Besides responsible sociopolitical engagement of single members of the family in state, church and society, this can be done particularly by common actions in combinings of married couples and families. In family groups, -circles and -associations families can discuss, strengthen and support themselves, and make progress with common projects for tehmselves and other families. The family associations play an important part, representing the political interests of the families, because families act politically based on their own experience.

By the self-initiative of families is handled sociopolitical engagement, help and standing up for others. It is important, that the self-initiative is challenged, supported and bundled in municipalities by married couples and families ".

The politics has to show more commitment to family supporting politics than now.

"3.2 The politics has to protect those conditions for marriage and family, which are just and beneficial.

Marriage and family have a fundamental meaning for the unfolding of the single person as for the future of our society. Therefore the constitution puts the state order marriage and family under its special protection in art. 6. It confirms so the unique position, the marriage has to have by the state law, with regard to other long-term relationships. This special position is no privilege of the marriage and no discrimination of other life-forms, but it is an expression of the special character and the special performances of marriage, in its coherence with family. Therefore has to be sticked absolutely to the special protection of marriage and family at, as the constitution confirms, caused on public welfare and justice. Protection and support of marriage and family in the political room founds on an intellectual basis. To present, to arrange and to keep these is the prerequisite of all further actions.

By this way the economic, social and legal basic conditions have to support marriage and family then.They have to ensure that fair conditions protect the life in marriage and family and the living together of the generations. Three basic guidelines arise from this:

- Various areas of our society contribute to the receipt and to the development of our society by their various performances. Politics must pay attention to this in the interest of the complete society, that these various contributions find possibilities for their unfolding, and are judged justly. In our society is the danger of "family oblivion": the danger to forget, how important the family has been for becoming human and with that for the social life; the danger not to see clearly what conditions families need for their life. By this result various “structural inconsideratenesses”, which are burdening and endangering families and are preventing family foundations. They harm the complete society with that. Therefore a clear accent moving of the politics has to be demanded. It has to give the same attention to the conditions of life of families, such as the location conditions of the economy.

- Families may not be put at a disadvantage with regard to people without children. The basic conditions have to be arranged at least so, that a society doesn't impose burdens on families, it doesn't expect for other ones. Beyond this is to be looked for a just, proportionated balance of the economic loads, the families accept by the supply and education of children.

- Finally the families, which are particularly put at a disadvantage, require a special economic or social support, too. There are need situations, such as sudden illness, physical or emotional overtaxing of parents, or overindebtedness, which make necessary help from outside. These services are important, that loading situations of families don't reduce durably the life- and unfolding possibilities of their children.

The consequences and measures, which arise from this, are represented more in the social word of the churches “For a future in solidarity and justice”. It makes clear, that taking care for marriage and family is a cross-office job. It touches many various areas of the politics. Here shall be emphasized:

- Families need a sufficient financial protection, that they are able to handle the increased effort, causing on running the children. “Poverty caused on children” is a phenomenon, that shows by a glaring way, how difficult it can be, also in our country, to decide for several children. Many families accept considerable economic and social disadvantages for their children even now. The state has to guarantee the constitutionally advisable exemption of the subsistence level of families with regard to tax loads, and beyond this support according to the requirements has to be done by the way of child benefit. The performances have to have such a height, that children never can be the reason for poverty, and that no family needs any welfare aid as the consequence of having children - also not in the lower income levels. Furthermore has to be guaranteed, that children don't have to grow up with special discriminations or are impaired in their possibilities for development. It has to be taken into account that the economic situation of families is influenced by decisions at all political levels. Reliefs and loadings of families have to come to an agreement with the different municipal, regional and federal levels in such a way, that they are not contradictory for families or even put them at a disadvantage.

- Families protect themselves their basic living conditions by waged work; at the same time it is an essential part of the life prospect of men and women. Families are concerned, up to the inner relations, by the working conditions, and even more by unemployment and its consequences. Family just waged work is turned towards the aim, to take family and waged work into harmony of familian interests and needs. The wish consists in some families, that both parents want to be employed at the same time with the education phase of their children; in other families stops one of them the gainful employment - most limited for a special time, during the first education phase, till the child comes to the nursery school or to the school. Very often there is no alternative to the gainful employment of father and mother to ensure the family income. However, basic conditions have to make sure that for families there is a real choice. To this belongs today, besides the often missing ideational esteem of the education performance of parents, the higher financial recognition, that makes it easier for the fathers and mothers to reduce their gainful employment. Furthermore an offer for children all-day institutions is required, its size and quality has to appropriate the needs of the children and the requirements of the parents. Working times which make it possible to agree on gainful employment and family work are finally necessary. Offers for part-time jobs are particularly important, also for qualified ones.

- The apartment, the place of residence and the infrastructure have a fundamental meaning for families. Only adequate living conditions offer a frame in which family life can develop. Apartements have to be payable for families; the housing benefit, the living property support, the social house building and the renting laws have to be aligned with the needs of families. Families may be supported directly by hereditary leasehold. Aim has to be a kind of housing building, which promotes self-help, neighborly help and the living together in community.

The church also has to act, therefore e.g. the parishes have to support the families by a special way.

"3.3 The parish shall be a place for married couples and families

The church tries to support marriage and family by different ways. Basic is, not to see the persons only as unmistakable individuals, but also as persons, who have relations with other ones and who live in families usually: They are man, woman, parents, children, brothers, sisters. For the most people it is the most essential dimension of their life to be integrated into a family. The family is an essential place in which the faith is realized. High attention has to be given to this, in the celebration of the faith in the service, in the proclamation and interpretation of the word of God and in the service to the neighbour. Family is the place of the church, faith is lived in the family, and the faith experiences of families are inalienable for the faith of the church. Family pastoral doesn't mean first the forming of particular offers for families, but it demands to look always for the piority, everywhere in the church, that the members of the parish are members of families mostly.

Is is particularly important, that the parishes are open for all kinds of families. The “prime importance option for the poor ones” requires a special attention for those families, who have to live with any social loadings: who are concerned with unemployment, who live at the edge of the subsistence level, who are strange in Germany. Also those families, who don't correspond to the church ideas and to the expectations fully, are part of the municipality and may expect openness and approaching invitingly.

Parishes as communities, as networks of social relations, are able to support families by different ways: as places, in which families find native country and contacts, as religious groups, where the families find orientation, as nets, which carries and keeps in hard situations. Just in situations of failing, saying farewell, dying and mourning, the church has to be seen as a healing and helping community, and attests credibly the nearness of God so. By a spiritual welfare for marriage and family, knowing about the vulnerability of human relations, disaster, fault and death, municipality also becomes the place, where separated, widowed and divorced ones find help, to accept the end of their relationship as part of the own life-story, and to be able to handle the mourning about foiled life plans by the power of the faith. They attest by this way the philanthropy of God, who breaks the circulation of failure, fault, human error and death and wakes up to new life possibilities.

The rooms, which municipalities have as a rule, make possible meeting and exchange of families and should be utilizable for families. Unlike experiences about “structural inconsiderateness” in the society, municipalities should do their best, to be places of “structural family kindness”. For example by a corresponding forming of the nursery school and its opening times, by the flexible use of the rooms of the parish, or by the family right for elections of the parish district council. Finally belongs to this the church and municipal speaking for justifiable requests of the families. Just at the municipal level the influence of the voice of the parish can often be considerably.

Family is the “first and most essential way of the church (Letter to the families, Johannes Paul II. 1994)”, it is place of humanity and the basis of the society. We thank all those, who make this possible by their work with big or small actions, that family is able to be this, and ask them to stop."

2.3.2 Some demands of the Roman Catholic familyassociation

In the basis program of the familyassossiation of the German Roman Catholics were done the following statements, among others, about family work and waged work:

"The parents have to be free, how they want to connect family life and profession/waged work with each other. At this the married couple is obliged, women and men, to consider at the partner and the interests of the family. To this, corresponding prerequisites have to be made in the economy and acquisition working world. The state finally has the obligation, to make basic conditions for an actual electoral freedom, making possible the seperation, with equal rights, of waged work and the family job, for mothers and fathers.

A distribution of waged work based on partnership, familian job and other socially necessary jobs corresponds to the changed roll understanding of woman and man. In the life planings of women and men, waged work and the life with children in the family, have to be equal options.

A just society of the future has to correspond to the special needs and life situations of families therefore, and to pick up the following aspects:

§ family just working times;

§ more qualified time-flexible workplaces for women and men;

§ offers about looking after the children;

§ extended and flexible, lastingly protected financially exemption for education time ("parents time").

These requirements have to be the fundament of entrepreneurial decisions and entrepreneurial conceptions on the way to an activity society, however, because they are in the interest of the economy and companies themselves in the long run. In this degree the paid waged work loses more and more its monopoly as source of life meaning. The existing dominance of the waged work with regard to unpaid work, which is now in our society for account of the parents, has to be overcome.

The wage agreement parties should, so the legislator, make supporting measures by essential basic conditions, for the development of a family oriented company policy, especially this sociopolitical task will get a higher meaning in future. The familyassossiation of the German Roman Catholics sees here an important contribution about forming of equivalence of the areas of life of acquisition working world and family. It particularly emphasizes according to this, that also in future a minimum of common free time has to be safeguarded for family living together.

The organization of the acquisition working world has to respect the freedom of the family for leisure and culture. The waged work free weekend is part of this. The Sunday primarily, however, plays an important by its social and religious cultural, community causing role, as an inalienable component of our culture."

Income is demanded, which ensures the cost of living of the family.

"The economic basic conditions make more difficult the decision for the life-form family. Material and social safety are still connected to the priority of the lifelong acquisition biography and hinder so the decision about the life-form family. The waged work society and its working world are central points for the life possibilities of the family. Under the omen of more and more demanded flexibility and mobility, they come even into the private living areas of the people and influence the forming of the living together of the families. The participation in waged work is, at the same time, the central factor for the economic creation options, particularly of the families. This gets particularly clear, when families are excluded of the participation in waged work by unemployment or family work. A responsible family policy has to make just economic and social basic conditions, which make it easier for families, to realize a lasting life concept together with children.

That families are able to handle the growing expenditure, which has to be calculated for education and care of the children, they need a sufficient and durable financial protection. Poverty caused by children is a scandal, which documents, by a glaring way, the various structural discrimination against the family. Demanded is therefore a family policy, which understands itself as an extensive society forming structural policy, and makes material and social basic conditions, so that families and children are able to unfold their possibilities.

Not only families have a right for governmental support for their special need. The society is also dependent on the material reliability of the other generations and has to produce a solidary contribution for the economic stabilization of the family therefore, as a hidden and too often forgotten highly efficient group.

A prior-ranking aim has to be the elimination of poverty caused on children. Transfer payments for families without any or with low income have to be calculated so, that families don't need any supplementary payments of the welfare because of the children.

Beyond this the social cultural subsistence level has to be exempted completely from taxation, by constitutional law. Calculating the subsistence level of children and families, the single cost factors have to be judged justly. The parental support and education expenditure is also part of the subsistence level of children.

On the other side of the tax justice, families have a constitutionally attested right for support (Family equalization of burdens, by orientation at the need justice). The part of the child allowance belongs to this primarily, which contributes as family support the settlement, of the family caused additional costs. Further transfer expenditures like child benefit for parents or education support, partly serve at least the payment compensation, which stands till now only at the beginning, they have to be developed situation justly.

This and other transfer payments have to be done by this way, that education performance and family work are taken into account adequately and equally to the waged work, and the development chances of the children are improved. All child obtained payments have to be index-linked.

A systematic further development of the existing subsidy for parents settlement can lead medium-term into a lasting and also income effective appreciation of the family support- and educationperformances. In the change of the waged work society to the "working and participation society" could be found a justified socially important education performance, which is financed socially and which has a material and social existence safeguarding, beside the income from gainful employment.

Such an income safeguarding also takes the external effects into account, which are connected to the social service of the family child support and education. It contains elements of the little "public good", which can be get less and less in future, without the income effective recognition.

In principle, the support of education has to be reformed with the aim, to give the families this support, they need for safeguarding the education of their children. The payments of the BAföG have to be calculated so high, that the parents are relieved in required degree".

2.4 Perspectives

The society has to think about the performance, which the family does for its existence, and to support it adequately. The bases of the social living together are given into the family. Our community and our economy depend on an excellent social education. Also the great performances are also inalienable, which the families do in emergencies. Therefore family work has to be estamated at least so highly as waged work. The families are called first, to produce a lobby for their situation. They have to public their problems. Here they have to be supported by family orientated associations as well. The families have a right to public, because they run the decisive performance for the complete society.

2.5 Question about chapter 2 Families are changing

2.5.1 Questions about 2.1 Historical development of the family and its condition today - Notice

1. What was the role sharing in the matriarchat?

2. Describe shortly the family image in the antiquity.

3. What does indicate the family of the modern age?

4. What is the change of the family in its expansion in the last centuries?

5. Where do you see today the economic challenges of the family?

2.5.2 Questions about 2.2 The importance of the family – Judge

1. Describe shortly the forms of family?

2. What does the social word call the connection of marriage and family?

3. How many percent of the children grow up in this social form?

4. What elements do define the family?

5. What is your opinion about the necessity of family?

2.5.3 Questions about 2.3 Act for the family

1. How can family start the initiative for the improvement in its situation?

2. What has primarily be done by the politics?

3. How does the relationship of waged work and family work has to be estaminted?

4. How do the basic conditions for work have to be formed in the view of the family?

5. What could be done in your surroundings (e.g. parish) for the family??

3.Economy, not only a question of money

3.0 Introduction and literature

3.0.1 Question to think about

What is your opinion about the targets of the economy!
3.0.2 Introduction

Of course in such a course can't be done a complete science of business management. But it must be explained more nearly anyway, what is economy. First this is the job of the economics, primarily in the world economy teaching, the political economy and the science of business management. They see themselves first as sciences, which look for the rules of the economy and present the useful economy by this way. Disregarding these rules causes the damage of the economy. Regularizing from outside brings more damage than use, so the opinion of the representatives of the real teaching of the economics.

Critically is the opinion of the economy ethics, which asks questions about the ethical economy as well, it really doesn't accept the situation of today, but refers that economy is trade of human for human and each human action has an ethical side. Well, this has to be applied to the economy as well. Does the economy really serve only the profit maximization for example, or is also talked about distribution justice? These ethical questions are very important for our unit.

But how can it work, this together of economic and ethical laws? For this we have developed the system of the social market economy in Germany. It has proved itself in principle, but there is also the suspicion, whether this meaning is no more so important than before. Has it still its validity, or do we know better models? If it has proved itself, it is important to work out steps for its stabilizing and further improving. This shall be discussed.

Seen exactly, the chapter is rebuilt with the three step system "Notice - Judge -Act" .

3.0.3 Literature and internet

3.0.3.1 Literature

Bischofskonferenz der Vereinigten Staaten, Wirtschaftliche Gerechtigkeit für alle: Die Katholische Soziallehre und die amerikanische Wirtschaft, DBK Stimmen der Weltkirche 26, 1986

Beck, Ulrich, Kapitalismus ohne Arbeit. Über Mythen der Politik, globale Wirtschaft und die Zukunft der Demokratie, in: Der Spiegel, 4/1998, S. 21-30.

Borg-Manché, Charles, Zusammenstellung, herausgegeben von Katholische Arbeitnehmer-Bewegung, Diözesanverband München und Freising e.V., Zitate aus der katholischen Soziallehre zum Thema: Mitbestimmung, München 2002

Buballa, G., Das Mitarbeitervertretungsrecht im Bistum Limburg, Frankfurt 1993

Deutsche Bischofskonferenz, Für eine Zukunft in Solidarität und Gerechtigkeit, Wort des Rates der Evangelischen Kirche und der Deutschen Bischofskonferenz zur wirtschaftlichen und sozialen Lage in Deutschland, DBK Gemeinsame Texte 9, Bonn 1997

Guidici, Vittorio, Die Geschichte der Wirtschaft, München 2000

Hamm, Heinrich, Christliche Gesellschaftslehre im wirtschaftlichen Unternehmen, Trier 2000

Hengsbach, Friedhelm u.a., Reformen fallen nicht vom Himmel, Was kommt nach dem Sozialwort der Kirchen, Freiburg 1997

Höffner, Joseph, Christliche Gesellschaftslehre, Kevelaer 2000

Huster, Ernst-Ulrich, Neuer Reichtum und alte Armut, Düsseldorf 1993

Jünemann, E., Ludwig, H., Hg., Vollbeschäftigung ist möglich! Makroökonomische Simulation der Wirkungen eines zusätzlichen Erziehungseinkommens mit einer Darstellung des Erziehungseinkommensmodells der Weidener Erklärung, Merzig 2002

Kessler, Wolfgang, Wirtschaft für alle, Eine kritische Einführung in die wirtschaftlichen Probleme der Bundesrepublik Deutschland, Konstanz 1999

Kessler, Wolfgang, Wirtschaften im dritten Jahrtausend, Leitfaden für ein zukunftsfähiges Deutschland, Oberursel 1996

Mehlinger, R. Grundlagen des Personalvertretungsrechts, München 1996

Nell-Breuning, Oswald von, Gerechtigkeit und Freiheit, Grundzüge katholischer Soziallehre, Wien 1980

Rifkin, Jeremy, "Access" Das Verschwinden des Eigentums. Wenn alles im Leben zur bezahlten Ware wird, Frankfurt am Main 2000,

Rifkin, Jeremy, Das Ende der Arbeit und ihre Zukunft, Frankfurt 2001

Rifkin, Jeremy, Wenn die Menschen in der Wirtschaft keinen Platz mehr finden. Die dritte technische Revolution, die Zukunft der Erwerbsarbeit und die Rolle des Staates. Frankfurt 1995

Wagener, Hans-Jürgen, Demokratisierung der Wirtschaft, Möglichkeiten und Grenzen im Kapitalismus, Frankfurt 1980

Wissenschaftlichen Arbeitsgruppe für weltkirchliche Aufgaben der Deutschen Bischofskonferenz, Die vielen Gesichter der Globalisierung - Perspektiven einer menschengerechten Weltordnung - Eine Studie der Sachverständigengruppe “Weltwirtschaft und Sozialethik” und der kirchlichen Werke Adveniat, Caritas international, Misereor, Missio Aachen, Missio München und Renovabis, Bonn 1999
http://katholische-kirche.de/Service/download.htm

Woll, Artur, Allgemeine Volkswirtschaftslehre, München⁸ 1984

DBK Beschäftigung erweitern, Arbeitslose integrieren, Zukunft sichern:
Neun Gebote für die Wirtschafts- und Sozialpolitik, Memorandum einer Expertengruppe berufen durch die Kommission VI für gesellschaftliche und soziale Fragen der Deutschen Bischofskonferenz, Bonn, 1998

3.0.3.2 Internet

Die Homepage des Deutschen Gewerkschaftsbundes
http://www.dgb.de

Wissenschaftliche Arbeitsgruppe für weltkirchliche Aufgaben der Deutschen Bischofskonferenz, Die vielen Gesichter der Globalisierung - Perspektiven einer menschengerechten Weltordnung - Eine Studie der Sachverständigengruppe “Weltwirtschaft und Sozialethik” und der kirchlichen Werke Adveniat, Caritas international, Misereor, Missio Aachen, Missio München und Renovabis, Bonn 1999
http://katholische-kirche.de/Service/download.htm

gewerkschaftliche Monatshefte
http://www.gmh.dgb.de/

Wohlstand für alle Vortragssammlung
http://www.uni-muenster.de/PeaCon/dgs-mills/wealth/reichtum.html

Seiten zur katholischen Soziallehre und Wirtschaftsfragen
http://www.leuninger.de

Beste Sammlung von Texten der Soziallehre
http://www.helmut-zenz.de/links53.htm

3.1 What is economy and what rules does it respond to?

3.1.0 Introduction

Everybody has to run economic events daily. This starts with switching on the light, consumption of water, switching on the radiator and it is continued by driving a car and shopping. Human is intergrated one more time as active factor by his job in this real life. In the following it is about discussing this concept a little, to understand it a little more. Economy describes, so a common description of the economics, all activities, which support the production, the distribution of goods and services. It is target of the economy, to use the little resources of money and goods and services, to satisfy the human needs if possible. This has to be discussed, too. At this, of course only the most essential elements can be worked out for our understanding. This starts with a short historical representation about basic principles and concepts of the economy up to today's prospects.

3.1.1 Economizing is part of human life

The first way to earn their living, was to hunt and to pick fruits. This is called the time of hunter and picker. In the Old Testament is talked about Nimrod, who was a great hunter (Genesis 10.16). Tools were already made of stone and pieces of equipment out of horn and bone. The people were permanently on tour searching for food. There wasn't any stock economy yet. When, once, the times became approximately warmer again, fishing was added. This time lasted from the beginning of the man to about 15.000 BC. The Stone Age with stone weapons and tools lasted approximately to 8.000 BC.

About 15.000 BC the cultivation of plants and the domestication of animals began, agriculture and livestock breeding. In the bible we find this in the persons at of Kain and Abel. Kain became farmer, Abel cattle shepherd (Genesis 4,1). Wild grain e.g. barley became cultivated. The unsettled life changed with that to a greater settled form of existence. Sophisticated pieces of equipment to the agriculture were made, e.g. hoes, therefore hoe-farming, the stock economy was invented as well. The dog was domesticated as hunting dog yet, now were added cattles, sheep and other animals. With this first way of sharing the work between shepherds and farmers the trade started, and with that the economy in its real meaning. We don't find any differences between the houses in the oldest villages, obviously there was no difference between poor ones and rich ones yet.

Primelary in the larger settlements craftsman deceloped, who were specialized in special products e.g. agricultur implement. Stone was changed to copper, after the 3^rd millennium BC bronze and approximately after 700 BC iron. Mining, metal processing, ceramic and weaving mill spreaded. The meaning of trade increased and at the same time also the meaning of the trade by extensive barter deals special and between them specialists (later businessmen) often over large distances.

In the large riversides of the world, in the Orient primarily at Euphrat and Tigris and at Nil the first advanced civilizations spreaded. Ur in Chaldäa began about 4500 BC. The Greek were great businessmen as seafaring peoples. The money was primelary invented as a kind of change value about 700 BC. There were the first minted coins, in America by the Indians as mussel pearls. Using the metaphorical language and Ugarit of the alphabetical language communication became easier. Trade agreements could be done into stone or on tone slabs. Karthager and Etruscans were very important by their seafaring, too.

The Greek Roman epoch was primarily formed by large-scale land-holding. The Roman nobility became richer and richer by the conquered areas. The work on the Latifundien was done in the rule by slaves. The main cultivation were grain, oil and wine. The pastural agriculture was run on the mountains during the summertime and in the valleys during the wintertime. The trade was done primarily across the Mediterranean. The Agora became the political, cultural und economic center of all Greek towns. Trade, sculpture and architecture played a great role. Within the empire ruled the Pax Romana, that means the Roman peace, everywhere was safety, also at night. Of course this was particularly favorable for the trade. The armed forces swallowed a large portion of the public expenditure. The Roman empire supported the road construction, first for military causes, then also for the trade. The money system was solidly. The Roman empire decayed because of inner and outer causes, they missed the increase of wealth and slaves from new conquests and the pressure of the neighbor nations got too big. The cities depopulated. The Western Roman empire collapsed in the 5^th century after Christ, The Eastern Romen empire existed supported on farming, administration and armed forces 1000 years longer, inwardly connected by the Christianity.

First the Roman economic system collapsed in the European Middle Ages. The Chinese Asian area flourished in this time. Silk and spices came from there, later also porcelain. After the 6^th century BC the silk road is known, which connected Mediterranean with China. Primarily Chinese products were exchanged for gold, silver and horses.

The Arabian Islamic area had an economic high phase around 750 AD up to about 1258. They controlled the caravan ways, were was traded primarily gold and black slaves. They invented the check and did political-economically protectionism orders. There was also trade with Christians, except in wartimes. 1453 Konstantinopel was conquered, there was an upturn inside the Islam one more time, but this region insulated itself after the 16^th century.

After the collapse of the Roman empire in the European area there was a desolate situation, because of the migration of the people, and the attacks of the Saracens, Vikings and Hungarians. This could be noticed, that the first time in history the towns lost their economically predominant function. The money economy was lost, the system got predominantly agrarian again. Special trades survived in towns, the real economic function had the economy courts of the nobility. Even in the 11^th century the towns began to flourish again. By the population growth in the 10^th century there was an agricultural revolution, e.g. by the three-field system and many new clearings.The population in Europe increased from 25 Millionen about 1000 AD up to 90 Millionen in 1400 AD. The cloisters were the first modernization of agricultural. Merchants combined into guilds, the trade got supraregional meaning again. Venice and the Hanseatic League stand for the upswing of the seafaring, also by the invention of the compass and the building new ship types. Northern Italy and Antwerp supported the money economy, they worked with check. Trade and markets promoted the economy at many places.

New ship passages were discovered, Africa was sailed round and the way to America promoted the wealth of Europe. The Thirty Years' War was primarily for Germany a decisive setback, also the pestilence waves in Europe, which began in the 14^th century. The dominance on the oceans was protected by suitable corresponding weapon systems. The wealth in gold from America promoted primarily the economy of England, where the Spainiards spend the immense sums of money from America primarily. Primarily the Indians suffered by this and the inhabitants of Africa by the slavery. England promoted the trade with Asia by the foundation of the Eastindiacompany and founded colonies nearly everywhere. England became the most important economic power of the world.

The industrialization started out there atr the end of the 18^th century, which spread with time delay to the large areas of Europe and the USA. In the various waves (described in detail in the 2^nd unit in chapter 1), it lasted up to the end of the 20^th century. The development of new technologies contributed decisively to this and took many countries of the world. Starting with railway, steamship, electricity, car, airplane and new communication technologies a new system of the economy developed. New energy sources were developed. The capital gets growing meaning. A considerable population growth has to be added, also by the development of the medicine.

The age of the globalization starts. The postindustrial revolution has changed the economy. It's indicated by transnational companies, worldwide speculations, substitute of the workers by modern technologies and the development of the coherent information technology (look unit 3, chapter 3). Large economy regions are formed, at the same time worldwide networks.

3.1.2 Some basic concepts about economy

The word "economy" comes from the Greek language and means the administration of a house. A house was a institution with many residents and corresponding supply problems, which often had to be done by self-sufficiency. This concept then also could be used, however, on greater units like a town, a region or an empire. It was about the daily safeguarding of the existence of the respective unit with goods and services, a decisive element for the existence of a house, which was formed by the needs of the residents. In the following the basic principles of economizing shall be represented briefly, like they were worked out by the science.

At first it's about the needs in the economy. Human has various needs. Human has the wishes to fulfill them. These are called needs. You can distinguish them by the various urgencies. First there are existential needs, these are essential for live, because they safeguard the physical existence. To these belong food, clothing and lodging, to list the most important. Second there are the culture needs, which safeguard the cultural existence, to these belong e.g. all kinds of education. Then there are the luxury needs, which are not necessary for surviving, but increase the standard of living. In the course of the history of mankind the needs have increased considerably, the man of the early days had to survive with the fulfillment of the simplest needs, where as the needs of the society of today have grown to the immense, but in the same time there are big differences between the nations, causing on the situation in the world.

We describe the means for the satisfaction of needs generally goods. If there would be the situation, that all goods were disposal like in the land of milk and honey, nobody had to economize. These can be material goods or services. The material goods themselves are devided in consumer goods and capital goods. There are scarce goods and free goods. Not all goods are scarce, free goods are air, light and water, but these are no more free goods for many people. We also feel how the free goods are threatened in their existence.

The experience teaches that most goods and services are scarce. The human needs are infinitely big. The means of their satisfaction are scarce as well. This is called scarcity of goods and services. The needs of the people meet with scarce goods and services. Here is the necessity for economizing. If I have 30 €, I can by a pullover or three meals, but not both. I have to economize.

Scarce goods simply cost real money. And because the available means are also limited, as a rule, you have to decide, for what you will spend the money. Of course you want to handle your money as productively as possible, to get the most possible use. So you try to act by the economic principle. The maximum principle has the aim, to get as much as possible for the existing means, while the minimal principle has the aim, to get the wanted use with so little means as possible. The sum of all produced goods and services in the year is called gross inland product (BIP).

To produce a finished consumption good (production) you need factors of production. Three factors of production are listed. First there is the nature (also called ground). As ground are named all natural sources as there are fields, mineral resources, woods and waters. As work are named all manual and intellectual actions, which are important for the production, and which have the aim, to make income. Here it doesn't matter, if it is the job of a manager or an ordinary worker. Firts of all this work is seen as a factor of production. As capital are named all means like tools, machines and investments, which are involved at the production process. The capital consists of goods, which were worked out in previous processes. Money capital isn't capital in this meaning actually, but because it has the disposal at real capital, however, money is often called capital. The sum of all produced goods and services in the year is called gross inland product (BIP). This represents the production result.

The growth increase is governed by the population increase, capital accumulation and technological progress. For the prosperity increase is also important the principle of specialization. If everybody would have to produce everything, like Robinson, the people would be provided badly and had to run a hard life. The consequence of specialization is, that workpower is used more efficiently for the production of a definite number of goods, there some can be saved as well. It's normal, it can be produced more, when somebody does only a special work, in addition, there are no rearrangement times in various productions. Professional specialization causes the specialization and new professions. Operational specialization causes rationalization and function areas in the companies. Economic job sharing causes a bigger international competitiveness. Today, we already go towards a worksharing in international regions and worldwide, which shall make the international companies more competitive in the international contest. On the other hand there are also disadvantages by worksharing, which are caused by small interest groups. Here has to be named the monotony of specialized movements handling the production, however, this has ended today mostly, since this is done by computer-controlled machines.

Worksharing causes barter. Worksharing causes dependences on each other. Modern national economies are a network barter dependences. This is called the interdependence of the economy. Originally, there was this the Naturelbarter, after this the moneybarter. The barter of good against good, Naturelbarter is the original form, which is coming up again and again, if there are any problems about money, we have to think about the black market after World War II. e.g., if I change pernicious goods for not pernicious, way and distance have to be calculated then. I had to look for just this one, who owned that, what I wanted, and I had to have exactltly this what he wanted, e.g. bread could immediately be exchanged for wool this way. With the introduction of the money as general exchange good this was avoided. However, also special exchange goods could be given, so gold or cigarettes at the black market. At change of good to good there had to be interest on both sides for the respective change product, at change of good, passing money, to good this has to be done only by money. The formal definition of money in this meaning is such an equipment of a good, that it finds receptivenesse by all people. That there are also problems, we know out of experience, the central banks can turn the printer screw, and by this way can lower the value of the (primary-) money, but there are also problems about the secondary money, e.g. the giralmoney. It can be used by swindlers without the safeguarding of equivalent value. But without money today's economy cannot live any more.

There are a circulation of goods and money. The households stand on the one side, they consume and offer workpower, on the other side the companies, they offer goods for consumption, they ask for workpower. The households offer at the same time the factor workpower to get the money for buying the economic goods. So there are two market groups. The businessmen are looking for workpower, to produce the economic goods. The households and the businessmen are at the same time dermaner and supplier. Anyway, in definite size the households produce themselves, e.g. in the food preparation, or if the prices for a good are too high by "do it yourself". At the end of the circulation, in any time you like, there has to be an equivalent es of goods and money.

3.1.3 Economic system ideas

3.1.3.0 Introduction

The laws of the economy don't determine the aims yet. These have to be defined exactly. This happens in the following for the economy in the time of the industrialization. At this the liberal order model is introduced first, because it is the further development of the oldest and still existing order idea of the economy up to this day. The system of a communist planned economy or of planned economy at all, hasn't a overwhelming meaning yet, after the collapse of the communism, but it isn't can't be seen as finished completely. After this is represented the still existing model of social market economy, which is done in Germany. Of course there are differences between this and other ideas, but it isn't possible to handle all this here.

3.1.3.1 Liberal system ideas

The economic liberalism was founded by Adam Smith (1723-1790) and is called in this form also Paläoliberalism (Oldliberalism). Smith summarized his ideas in five theses:

1. There is a natural order of economy. Under the influence of the philosophy ruling at that time they saw the order of nature in human, in the working powers and also in the order of the society and with that in the economy. If they would let develop the natural power, then the natural order will be realized, so to speak like the harmony, which ruled before. If human intrudes planned-economically, everything then comes into disorder. Others compared the order of the stars on the sky with the order of the economy.

2. The natural order of the economy can be recognized also by our reason. The natural laws can be recognized by the reason, to this everyone got from the nature sufficiently sensible light.

3. The basic concept of the natural economic system is the individualistic idea of liberty. The liberty of the man, of his property, of contract, competition and trades are asked. The state has to take care for this, that all systems of preferential treatment and limitation are abolished. Task of the state is to safeguard the country against outer enemies and to keep the system of laws inside the country. The state is allowed to run unprofitable institutions as streets and schools, however, the state has to keep itself out completely from the economy, "Laissez faire, laissez passer" (let run and let happen) was the basic concept of economically liberty.

4.The natural power of the economy is the self-interest. It is not suitable to talk about looking for the best for all. Whoever hasn't anything to get, doesn't have any interest for working, this shows the history of the slavery, which was the most expensive in the end. The teaching of "Altruism of the egoism" was for many contemporaries the real new revelation of the natural order. They believed that God makes order by the self-interest among the people. The natural interests of the people and their tendencies correspond exactly the interests of the general public. So names it the enlightenment Deism (Teaching of the natural knowledge of God, who is the highest nature, but not according to the bible). Here humans are employees of God in this meaning and realize by their work and our self-interest the plans of God. They cooperate often unconsciously on the great and artistic building in God's planning.

5. The order of the economy is the competition. In realizing of the egoism in altruism (to take care for the other ones) "the invisible hand God" takes the means of competition. The self-interest is the engine for the economy, the competition the organizing steering wheel. Everybody may follow his self-interest, as long as he doesn't break the laws. The competition guarantees the public welfare. If the competition is obstructed or even prevented, it is violation of the interests of the general public.

Performances and crises of the economic system, intellectually supported by the liberalism. The industry age (2^nd unit, chapter 1, primarily1.1), which was supported by this intellectually liberalism, started out of this, in the end it would cause the happiness of all people. Indeed great industrial performances were accomplished. The free competition developed a big power in the development of new production models. The average age increased from 35 to 70 years, but there also developed a social missing atmosphere, the social question. Even Adam Smith had talked about the imbalance of the strengths between workers and capitalists. The proletarian was formed. Not foreseen economic crises shook the system again and again, and this despites the good economy course if there were enough need and enough workers, predicted by the theory. Both existed, but nevertheless the crises came.

The theory the neon liberalism tried to overcome these weaknesses. They were discussed primarily in market hostile monopolic structures (only one controles the whole supply of a whole market sector and can fix the prices by that). Four prerequisites were built for the market economy:

1. The market itself doesn't protect the free competition alone. Monopolies restrict this liberty. The domination of the markets by monopolies, cartels (arrangements up to combinings), syndicates (e.g. common organization of purchase or sales), groups of companies, etc, have to be stopped. Necessary monopolies have to controlled by the state.

2. The state has to protect the free market e.g. by the ban of monopolies. The state has to protect the private property. Subsidies are declined. The state isn't allowed only to be a "Night watchman state" but has settling tasks regarding the economy. This is the opinion of a third way between capitalism and collectivism (The community, party or state runs the economy totally).

3. There are areas, which the market isn't able to cover, e.g. for those, who aren't able to overlook the situation. These are the handicapped, sick and old persons, to list only some of them, all those, who cannot run their life themselves. However, their problems are very important for the human interests.

4. But the neon liberalism still runs its opinion, that the market has its own rules and cannot be handled so, like human wants to.

3.1.3.2 Economic policy by Keynes

John Maynard Keynes was an English economist and lived 1883-1946. He was a delegation leader of the British Treasury at the peace conference 1919 in Paris. However, he stepped down from this job, because he couldn't realize his ideas. He predicted the economic consequences of the peace treaty and prophesied, that the high reparations will cause nationalism and militarism in Germany. 1944 he was delegation leader at the financial- and currency meeting of the United Nations in Bretton Wood and approved the foundation of the International bank for reconstruction and the development of an international monetary fund. His theories, developed further by his successors, influenced decisively the economic policy of the industrial nations approximately since 1945 up to 1975.

The keynesianism sets the theory of underemployment balances against the theory of full employment, (if there is to much work power, the incomes have to be lowered then, the result is the automatic reduction of unemployment, full employment is got by this way). He didn't trust the "Self-healing strengths" of the economy. In times of full employment the businessmen wouldn't invest much in machines and the mechanical engineers would lose their jobs, less money would be earned and workers of the consumer goods industry also would lose their jobs by that. This effect takes industry on a lower level in jobs, income and production. This is the underemployment balance. There aren't any self-healing strengths in the economy, which can stop this situation. Only state interventions can help here, e.g. tax reduction or raise of the public expenditure could bring back the full employment. Private demand has to be replaced by public demand. This then could lead to this, that the workers could buy more goods again, the economy would revive again. The recession would come to an end.

This model was used in the New Deal-Politics of Roosevelt in the USA, but also in England. In Germany in the early sixties Minister of Trade and Commerce Schiller had raised strongly the standard of living of the population by his economic policy oriented at the demand. The labor unions still prefer the ideas of Keynes.

After 1970 the idea of the Monetarism (Milton Friedman *1912 in New York) was more and more successful in theory and practice. It is the most distinguished representative of the monetarism. End of the sixties, in times with full employment and increasing standard of living there were high rates of inflation. The monetarists declined all interventions by the state and trusted one more time the self-healing strengths of the market. By Milton the state can promote the economy stability by a central bank best, when this institut controls the money supply (e.g. by high interest rate policy, if the money supply increases too fast), and allows the money supply to increase, as the gross domestic production increases. This would cause balance of the market. He influenced substantially the governments of Reagan and Thatcher (Thatcherism) up to Kohl. The strengths of the free market economy, so Miltons' opinion, can produce a balanced and not inflationary economy growth rate by themselves.

Today (around 2000) a form of neon liberalism seems to develop in „Shareholder-value" (Profit of the shareholders), this is the only one important or less extremely deciding aim of the economy. There is the danger then, that all social rule mechanisms are discontinued in the end. The absolute competition is announced. After the collapse of the communism this thinking spreads out almostly uncritized, no more political consideration is needed..

3.1.3.3 The development of the social market economy

3.1.3.3.1 Development and content

After World War II it was clear, that faults of the past had to be avoided in Germany. Ideas of a christian socialism couldn't gain acceptance. Also considerations about a better participation of the working people at the capital didn't have any success. In the program of Ahlen 1947 the CDU had demanded in its capitalism critical attitude, the nationalization of the main industries and a serious right of participation for the workers. They wanted the politics not to have a high influence possibility to the powers of the economy.

Even 1948 Ludwig Erhard (1887-1977) could be successful with his idea of the social market economy. He was economist in Nürnberg and became even 1945 Minister of Trade and Commerce in Bavaria. As director of the united economy area he prepared the currency reform and was Federal Minister for Economic Affairs 1949 - 1963, and some years Federal Chancellor, he died in the year 1977.

The concept of the social market economy founded Alfred Müller-Armack (1901-1978). He was economist (Freiburger Schule) and was one of the founders of this market economy in Germany. He managed the principle department under Erhard in the Ministry of Trade and Commerce.

The social market economy is a political-economic outline, which connects the free market economy with restricted interventions of the state, to ensure the social compensation. According to our constitution we live in a welfare state. Article 20.1: „The Federal Republic of Germany is a democratic and social federal state“. This also applies to the federal countries and the European development. This is one of the mostimportant constitution principles. It was realized within the years of the Federal Republic of Germany - by the social market economy - by the social insurance system. In the background of this intellectual model, stands both, the christian social teaching (1840 a priest in Sicily) and the idea about a state in social justice. It is also clearly an inheritance of the resistance July 20^th. The women and men of that time wanted predominantly, especially if they came from the labor movement - equal which direction - another democracy, where the capital didn't have the power any more, but human and his dignity had. Therefore the human dignity also stands at the beginning of the constitution here in front of all statehood.

The idea of the social justice is, so to speak, the social utopia, on which our constitution based, in which the understanding of social justice was various certainly. But this hasn't been able to get acceptance completely in our constitution either, because with regard to the right of social justice the right of ownership has such a priority, that it became a problem at the agreement, too. For the christian social teaching the property is an order law, basicly the creation belongs to all. Property is "no primary natural right“, how this was expressed in the earlier philosophy. It can and has to be organized by the state, that the peace remains for all people. In our constitution the right of ownership got first such a natural right almostly, which seems to stand over the social right. It loses more and more its double function of an individual- and social component. The individual component has priority.

The property is accepted basicly. It shall have its liberty in the game of the market. However, the market should also have a social component besides the liberal one, which takes care, that in our country no more crude capitalism gains ground more and more, but a capitalism lowered by the idea of social justice, in a free market for a free and social market. However, in the history of the Federal Republic of Germany is the danger to be seen more and more, that the right for justice has to stay back with regard to the property.

Here it gets clear, that the founding of a constitution has to be done by many constitution mothers and-fathers, and that the componenets "liberal" and "social" have to have an equal rank. An economic system isn't fixed by the constitution. This was done in the social market economy. This and the social protecting system are the corner pillars of the social statehood demanded by the constitution are.

Economic corner pillars of this system are:

A financial policy, which is orientated at the stability of prices, takes care for an independent central bank.

The guarantee of liberty on a high level, but in the same moment the delimitation of the monopolies and the political power of the economy.

The state has to protect the basic conditions in the economy process only.

Therefore this form is named sometimes "market economy steered by the state".

The social market economy represents the experiment of a synthesis between the economic efficiency and the social justice.

3.1.3.3.2 Right to free collective bargaining and its partners

The free collective bargaining and its partners are an important instrument of the welfare state. The constitution guarantees in article 9 paragraph 3 the right of the parties to salery agreement to do agreements without any state interference. This runs by the management and employees. This autonomy also contains the right to strike and lockout. Necessary for a free collective bargaining are rate parties, willing to compromise, which have cooperated in the social partnership in the Federal Republic of Germany for decades, and try to solve the existing conflicts of interests cooperatively. These parties to the wage agreement is the employers' federations on this one side and the labor unions on the other side.

The individual employers' federations are rate capable. They are the opposite of the labor unions, so e.g. of Gesamtverband Metall. 1949 they have combined in a top association, the Bundesverband der Deutschen Arbeitgeberverbände e.V. (BDA), seated in Berlin. This isn't rate capable. Main task is the keeping of common socio-political interests of the employers.

Members of the BDA are rate representative associations and their top organizations out of the areas industry, services, trade and farming.

More than 1.000 legal and economic independent employers' federations can be contacted by more than 54 field associations organized on state level (50 field top associations and 4 guests) and 14 national associations. The organization level of the employers' federations based on the voluntary membership is unchangedly very high. About 75% of the companies with 80% of the staff are looked after by the employers' federations in Germany. The highest committee is the general meeting. The executive board is responsible for pointing the way. The committee conducts the actions of the BDA in the context of the guidelines put by the executive board. President is Dr. Dieter Hundt. The executive board appoints the main management, on suggestion of the president. She is responsible for the handling of the regular business < http://www.bda-online.de >.

The labor unions are the other part to the wage agreement: the individual labor unions. The labor unions were tied politically in the Weimarer time. This caused many unnecessary discussions. Therefore they decided after 1945 to go a common way, they founded the united labor union. Experiments, to reintroduce the old system, e.g. with christian labor unions have only regional a small meaning. The Federation of German Trade Unions (DGB) was founded 1949 by the labor union federations in the three western occupation zones. Der DGB is the largest labor organization in the Federal Republic of Germany, besides the German trade union for (ver.di has combined with DGB 2001 with the united service labor union) and the German civil servant federation (2002: 1.200.000 members). The DGB publishes several magazines (Welt der Arbeit u. a.). 1995 in the DGB were organized: 9.354.670 employees: 5.727.395 workers, 2.651.502 employees and 748 151 civil servants. This total number has reduced by unemployment and other facts to 7.772.795 (in the year 2000), it rised again by the combinings 2001, e.g. by the members of the Trade Union of German Employees (450.000).

The Federation of German Trade Unions is the umbrella organization of eight German indivudual labor unions seated in Düsseldorf. It is a not legally responsible organization and has a federal board, the chairman is since 1994 Dieter Schulte. The highest organ is the Federal congress meeting every three years. The federal committee, consisting of 100 representatives of the indivudual labor unions, the federal board and the country district chairmen, runs this organisation all the other time. The DGB represents the common interests of the eight indivudual labor unions (IG Bauen-Agrar-Umwelt, IG Bergbau, Chemie, Energie, Gewerkschaft Erziehung und Wissenschaft, IG Metall, Gewerkschaft Nahrung-Genuss-Gaststätten, Gewerkschaft der Polizei, Transnet Gewerkschaft GdED, Vereinte Dienstleistungsgewerkschaft e. V. (ver.di)) and is financed by them, these are also the opponents of the respective employers' federations running the wage negotiations.

"The tasks of DGB and labor unions

The Federation of German Trade Unions (DGB) is the voice of the labor unions in opposite the political decision-makers, parties and associations in the federation, countries and municipalities. It coordinates the labor activities. As holding organization it doesn't do any wage agreements.

It cooperates at international level with the European labor unions federation (EGB) and with the international federal of free labor unions (IBFG)t and represents the German labor union movement at international institutions as EU and UNO.

For the DGB is valid the principle of the unified trade union. It is – like its member labor unions – pluralistic and independent, but not politically neutral at all. It takes position in the interest of the employers and employees.

Wage agreements are done with the employers, by the member labor unions of DGB, among others income, working times, vacation. In the case of industrial actions they organize the strike and pay strike-support for the members.

They help founding of works committees, support employees at operational conflicts and represent them at disputes with their employer. Labor union members get free legal protection.(< http://www.dgb.de >)"

The free collective bargaining is protected in the freedom to form a coalition in the constitution. The member labor unions of DGB discuss wage agreements with the employers, among others incomes, working times, vacation. In the case of an industrial action they organize the strike. This is handled in the guaranteed free collective bargaining, without any making up their mind by the state. The contracts are discussed between the management and the employees. Sometimes an arrangement is consulted, but only for advice. The mediation is part of the method. The conjointly appointed mediator tries, together with the equally casted mediation committee, to get an amicable agreement or he finds an arbitral award, however, the rate parties are free to accept it or not.

To free collective bargaining belongs the strike. In the case of an industrial action the labor unions organize the strike and pay strike-support for the members. By the strike the employees try, in an organized walk-out, to put through definite demands with regard to the employers. The strike is a permitted means of the industrial action. The freedom to strike is founded in Germany by the protected freedom to form a coalition (Constitution Art. 9 Abs. 3). The freedom to strike isn't regulated extensively legally, it's regulated more by the jurisdiction. Only rate capable labor unions are allowed to strike. The strike has to have a rate legal aim, political strikes aren't permitted. The employee-employer relationship rests during an industrial action, therefore no pay is paid for this time either. Strike ballots are run before the strike, with a necessary high consent to this strike.

The employers have the possibility of lockout as their last means in the industrial action. Lockouts were reactions to strikes, there were no attack-lockouts since 1945 yet. The lockout is regulated also legally. It has to be restricted to the discussed rate areas, and has to be done for all employees.

3.1.3.3.3 Right for worker participation

Preparatory thoughts

Bishop Ketteler wanted to get con-participation of the workers in the coorporate management in the 2^nd half of the 19^th century by the way of cooperatives. Franz Hitze and Franz Brandts founded "worker committees" in the textile factories of Brandts in Mönchengladbach at the end of this century. Erzberger Matthias (1875-1921, politician, Centre party) suggested "Working co-operative societies" with 50 per cent investment by the workers. Bernhard Letterhaus demanded at the "international convention of the Roman Catholic workers" in the year 1928 rights for participation and cooperation. The idea of participation is an old traditional idealogy of the Roman Catholic labor movement in Germany.

First laws

First laws, for example for the formation of voluntary worker committees were done around the turn to the 20^th century. Exemplary was the change of the company of Ernst Abbe Zeiss to a foundation to let the employees take part materially and to have a say here. The law about the national emergency service of 1916 told, that in war-essential factories with more than 50 workers - similar with employees - worker committees have to be formed. After World I workers' councils were accepted politically and laws about the first factory committes were enacted 1921 in businesses with more than 20 employees. 1922 there was enacted another law, that two members of the factory committes were sent into the board (in smaller companies only one). After 1933 all this was stopped.

From the participation in the European Coal and Steel Community (Montan) to the Industrial Constitution Law

The labor unions had far-reaching reoganization ideas after World War II, starting with socialization up to the economic planning. For this, however, couldn't be found any parliamentary majorities. Therefore they turned to the participation, many of them thought, this would be the better way to the economy democracy, than about planning and socialization.

Even 1947 the British military government had introduced the equal participation in its occupation zone in the iron- and steel industry and in mining. This had been negotiated with the old owners of the Rhenish Westphalian companies of European Coal and Steel Community, by this further-reaching ideas of the labor unions should be prevented. The equal participation was introduced. IG Metall and IG Bergbau hoped to be able to take this model also in the Federal Republic. Their wish was to transfer this system to all big companies.

1950 the Federal Minister for Economic Affairs Erhard presented a bill about the business constitution for the large concerns without equal participation. This caused considerable protests and strike preparations of the labor unions. They wanted to protect the existing equal participation and to extend it further. Further negotiations led to a compromise, which ensured the equal participation in these fields, where it even existed on the basis of regulations of the occupying powers yet. For this the labor unions relinquished the spreading to other fields. The law was passed 1951 in the Bundestag. It means, that the supervisory board of montan participated concerns will consist of, like before, the half representatives of the equity holders and the half of employees or labor unions, the two parties agree on a further, neutral supervisory board member. The personnel manager is named conjointly with the workers' representatives of the supervisory board.

The DGB labor unions still had the aim to transfer the Montan-Participation model to all big concerns, but the spread of the Montanmodells to all big concerns failed. 1952 the Industrial Constitution Law was passed. It definites, that work committees have to be elected in companies with at least five employees. They got rights to objec to dismissals and employments, their economic rights of participation were restricted on closures and the change of the business purpose. Works committees and labor unions should be separated strictly. If the labor unions wanted to guarantee business near representation of interests, by this law they had no chance, they had to form a labor union intermediary agent group. In the large concerns the employees got a third of the members of the board. There wasn't a personnel manager as in the montanindustry any more.

The amendment 1972 strengthened the operational participation, left aside, however, the entrepreneurial. The montanparticipation became more and more insignificant by cessation of the prerequisites. 1981 was said, this law would be valid in this case for six more years. 1989 this was confirmed again, for those cases e.g of montanconcerns, if the net product of the montan participated subsidiary is at least 20%, or if these concerns have more than 2.000 employees. After 1994 in special EU-cross-border concerns is planned, by the EU fusion guideline, the keeping of the participation. Smaller corporations up to 500 employees, which run refoundations or change their rights, were allowed by the montanparticipation to handle this as they wanted to. 1996 a law passed for European works committees, which shall protect the right of the employees for information and hearing.

Within the past years the meaning of the business constitution has removed considerably. While 1984 even 50 per cent of the employees were represented by works committees - ten years later 1994 only 39.5 per cent, the trend is falling further. An amendment was announced. It passed 2001. It contains among other things the relief of formation of works committees (primarily simplification of the electoral procedure in smaller companies), the inclusion of various work forms (e.g. workers of sub companies), the improvement in the work opportunities (Expansion of the possibilities of fulltime members of the work committee) and the protection of its members, the strengthening of their rights, espacially job protection and education, the improvement in imbedding of the individual worker into the law about work committee, the integration of the operational environmental protection into the work constitution, the improvement in the equal opportunities of women and men in the business, the strengthening of the youth- and trainee representation, the fighting of racism and xenophobia in the business.

The law about representation of personnel.

The law about representation of personnel will protect the right of cooperation of the colleagues in the administrations. It basis, like the right of participation, on the principle of the dignity of human, which excludes the total subjugation. Furthermore a most possible multilayered participation has to exist in all things, concerning persons, the social compatibility requires to be looked at. The leading instruments of an office work better, if the motivation of the employees is high. It's about a compensation between the individual interests and the interests of the office. If the law about representation of personnel isn't protected in some country constitutions, it doesn't have any legal basis in the constitution.

The personel representation is selected by the colleagues and employees (Officials, employees and workers) out of the authorities and administrations. It has, among other things, the legal task to demand measures, which serve the office and its members, to take care, that the valid laws, regulations, wage agreements, service agreements and administration orders in favor of the employees are realized, to handle ideas and complaints of employees, if these seem justifiable, to work towards their handling by the management of the office and to support the professional development of serious handicapped person and others, who need protection, particularly older persons. It has to support also the incorporation of foreign employees to the office, to promote the understanding between them and the German employees, and to look for the equality of women and men, and to take care for the professional support of serious handicapped persons. It has to cooperate with the youth- and trainee representation closely. So it is represented in one of the corresponding laws.

The representation of personnel has to be informed punctiually and extensively to be able to do its job. All those documents have to be presented, the office needs for the preparation of measures. Handling employments, the duty for information is only to show the application documents, including of those of the fellow applicants.

Members of the representation of personnel may not be hindered, put at a disadvantage or be favored, running their job, this also is valid for their professional development.

The representation of personnel is in the tension between a most possible participation, brought into line with the constitutional law of the personel representants of the company. On the other hand the requests of the democracy principle and the principle of a state under the rule of law have to looked for. The last responsibility of the office has to be ensured finally.

The law about representation of personnel in Hessen
http://www.hessenrecht.hessen.de/gvbl/gesetze/32_oeffentlicher_dienst/326-9-hpvg/hpvg.htm

Thüringen
http://www.fh-erfurt.de/personalrat/68.htm

Bundesgesetz

http://bundesrecht.juris.de/bundesrecht/bpersvg/BJNR006930974BJNG000400314.html

Sachen-Anhalt
http://www.oetv-sachsen-anhalt.de/bpersvg.pdf

Bayern
http://www.stmas.bayern.de/fibel/sf_p005.htm

The own way of the churches in the so-called third party way

The church service is seen by the bishops as the model of a service community. All those who are working in institutions of the Roman Catholic church have to support by their work commonly, that their institution is able to fulfill its part of the sending order of the church. The churches have the constitution guarantee of right of self-determination, article 140 of the constitution (paragraph 3 of the Weimarer constitution in connection with article 137). On fundamental questions for example is pointed out to the preamble of the employee representation order of the diocese:

„Preamble

Basis and starting point for the church service is the mission by the church. This mission covers the proclamation of the Gospel, the service, and sacramental connection of the people with Jesus Christ, as well as the service for the neighbour, grown by the faith. Its religious dimension arises out of this peculiarity of the church service.

As scale for their actions, this is given to the employees, who fulfil the order of this institution as service community, and cooperate by this the mission of the church.

Because the employees form and accept responsibility for the service in the church as well, and play a part at its religious basis and target, they shall participate actively in forming and decisions about the concerns concerning them, considering the situation of the church, its order and the church service constitution. This requires the readiness for common responsibility and trusting cooperation from the servants and employees.

Therefore works out the Roman Catholic church the following order for employee representations, based on the law, to run their concerns itself, under reference to the fundament of the church service orders, in the context of church employee-employer relationships of September 22^nd, 1993, which passed in the diocese Limburg January 01^st, 1994.“

The Roman Catholic church realizes this in the contract of employment law by the so-called third way. The acception of a service community doesn't mean, that there aren't any conflicts of interests in the church service. However, it requires that the different interests of employers and employees are balanced, considering the basic agreement of the church order. The decisions are discussed on equally combined commissions by acception of the right to object of the bishops. By that shall be excluded strikes (Strike would contradict the nature of a church service community, so is argued) and the cooperation of labor unions. Basicly the churches then take essentially the agreed regulations of the public service, which were got by strikes if necessary. This is called free-rider by someones.

The model of the service community finally serves the agreement of the church business constitution by the employee representation law. The cooperation is regulated here for example about employee problems.

A solution definitely would be possible in the agreed system, particularly since colleagues can use freedom to form a coalition. Renowned judges in industriel law and social moral philosopher see this absolutely the same way.

However, in any case it would be very important, that the results won't stay behind the law about representation of personnel.

A resolution of the employee representatives in the Federal Working Group may show clearly, where she notices some problems now.

„Resolution of the extraordinary general meeting of BAG-MAV passed in Fulda April 16^th, 2002:

The delegates of the diocesean teams, assembled in Fulda, welcome the intention of the association of the dioceses of Germany, to amend the MAVO. They welcome also the intention, to make the hearings more transparent and multistage, to give persons, who are affected and involved, the opportunity repeatedly, to take position to the stand of the law.

The delegates were very surprised, that these intended contents of the amendment don't correspond in any way with the high expectations, which were woken by the legislation method. Rather the impression arises, as if only the most necessary and inevitable changes should be carried out. Against this all developments cease obviously, which would be suitable, to take the employee representation law of the Roman Catholic church at least equal into one line with the profane right of participation. Even the statements of the European right, which the church has to accept, are realized only insufficiently (e.g. change of the job).

This disappoints much more, as there is no discussion about the reality, that parts of the social welfare agencies of the church, are dominated more and more by forms and contents, how they are usual in economy businesses. These new forms of the management isn't a match for the present MAVO any longer. Primelary, there isn't any economic participation. Also the work opportunities of the MAV, nor of the diocesean teams do correspond to the increased and planned requests.

The equal social responsibility within the service community, has to find finally its expression in the new MAVO, even out of the Roman Catholic social teaching.

The delegates invite the association of the dioceses of Germany, to instruct the experts and the project team to handle the amendment more courageously and more creatively. A MAVO finally has to be formed, which corresponds to the developments changing steadily in increasingly market oriented church institutions. (Fulda, April 16^th, 2002)“

3.1.3.4 Communist collectivism

The idea, that private property makes impossible a fair social structure, was discussed by many philosophers for a long time. In his word "the state" Platon (around 428 to 347 BC) developed a communist society utopia. The same idea had Christ (died as martyr), and statesman St. Thomas More in his work "Utopia" 1516 and Tommaso Campanelle in his "Sonnenstaat" in the year 1623. Acts of the Apostles says "2:44 "And all, who got religious, formed a community and owned everything commonly. 45 They sold all belongings and gave to all, so much as everybody needed.", this is handled sometimes as a kind of love communism. Later is emphasized one more time: "4:32 The municipality of the believers were the best of friends. Nobody called something he had, his property, but they had everything in common." From this can be talked about a general use of the property. It is referred, that the sale was voluntary. It was a way to perfection as well, as it was recommended by Jesus to the rich youth, Lukas 18:22 as way to the perfection: "When Jesus heard this, he said: You still are one missing: Sell everything what you have, distribute the money to the poor ones, and you will have a lasting treasure in the heaven; then come and follow me!" Anyway, just the Acts of the Apostles has based in the church history communities of the "perfect life" as the holy orders again and again, which don't know any private property. They even saw the private property as something, which makes egotistic as possession and blocks the way to perfection. Later communism as social structure is tried in the Jesuit state Paraguay (1609-1769). Express as social structures against existing orders, such society models are developed in connection with the French revolution of socialist philosophers, who want to take the way over the economic division of the state into co-operative societies as Charles Fourier wanted to do (1772-1837).

The collectivism is the expression for an economic system, in which the means of production and the distribution of goods and services are controlled by the people as a group. This group is mostly the state. This system is exactly the opposite of the capitalism. The means of production are in the possession of private people here, the distribution of the goods and services is done via the free market.

The collectivism is approximately also the concept of the theoretical socialism. The communism still goes on a little further, by the fact, that it abolishes the private property at all. (To the history of the socialist and communist ideas look unit 2 1.2 particularly 1.2.3.1 From Weitling to Marx and Engels). For Marx the private property is the Fall of Man. It has caused the class societies and the exploitation of the suppressed class. The working classes will abolish the private property at the end by the world revolution and cause the classless society by that. He says in the communist manifesto:

"If the class differences have disappeared in the course of the development and all production is concentrated in the hands of the associated individuals, the public force loses the political character so. The political force in the real meaning is the organized force of one class for oppression another one. If it is necessary, that the proletariat unites to one class for fighting the bourgeoisie, and becomes the ruling class by a revolution, and as a ruling class abolishes the old production conditions forcibly, it abolishes by these production conditions the existence conditions of the class difference, (80) the classes at all, and by that his own power as class." (81)

Lenin has introduced the socialism, as it was described by Marx, in Russia after the October Revolution 1917. The class of the capitalists was abolished, the state took their place, running almost the same system. The work force felt exploited by the state now. Primarily the diverting of high rates of economic resources into arms and weapons caused the crises of this system in the eighties and its collapse as Eastern bloc.

This kind of socialism was called after World War II the "real existing socialism". It was the name for the in the Eastern bloc ruling political, economic and social system, which has been named so by itself. The collapse of this system in this region is seen by many as the refutation of the rightness of these theses. On the other side a crude (hard) behaving capitalism may not be seen simply as the natural winners.

In China there is still a communist planned economy in wide areas, but transition situations are even to be seen. According the constitution there is only one party, which runs everything alone, not the selected parliament. However, the economy and the whole country do a radical change, with strong and sometimes brutal hand (2002), the leaders try to control this, what isn't very easy with about 1.2 billions inhabitants. But the government wants to have good economy relationships to capitalist states.

3.1.4 What about our situation now?

3.1.4.1 Justice about distribution

If we look at the economy, there are many problems, which make economizing difficult, as it was done till now. Altogether there is an assymmetry of the possession in our country. To this some comments:

Let's look to the distribution of income in Germany (1995). The money gathers at the top level. 1/5 have nearly 40 per cent of the net income, while the poorest fifth doesn't even come onto 10 per cent yet. However, this still represents by way of a hint, how wealth hoards in Germany. In the upper levels money is collected. 1993 1.5 million households had 31,7 per cent of the complete net property. In this group you will find only independents and those, who don't have to run a job any more.

So the state has supported here very much, as „the development of the taxes from 1960 to 1994“ shows. Here it gets clear, how the income tax has developed variously. 1983 the income millionaires even paid 48,5 per cent taxes in average. 1986: 46,6 per cent and 1989 only 40 per cent. Today this would be even less. So in the year 1996 only 11.6 billions income taxes were paid. A big part of this was given for the "Construction East". Whether this was always useful, is discussed more and more.

In opposite to this, there is the rising of the welfare aid. 10 per cent of the inhabitants of our country lives below the poverty line, which has been defined by the European Union: namely less than 50 per cent income for the head of the family per head. After 1973 the number of the persons receiving supplementary benefit is increased up to this day around more than the quadruple (only help to the cost of living). 1991 there were more than 3 million. This are these people, who have got welfare aid for the cost of living at least once a year.

This 1997 is written in the social and economy word of the churches:

(68) The last 20 years have seen a growth in poverty in Germany, as well as wealth. This poverty is fundamentally different from poverty in developing countries. Nevertheless it is a thorn in the flesh of the affluent society. Poverty has many faces and many causes. It is more than just income poverty. Frequently needy people have several burdens, like a low income, insecure and poor accommodation, considerable debts, chronic illness, psychological problems, lasting unemployment, social exclusion and inadequate assistence. These situations of poverty particularly affect those who have for years relied on social welfare. One of the worst effects of poverty is the loss of one's home, which is happening to more and more people, including families with children, single parents, women and young people. There are no reliable national figures on the total scale of urgent accommodation shortages and homelessness, particularly as there are no uniform criteria. The number of homeless people who have been allocated temporary accommodation is alone estimated at 250 000 to 300 000.

As result you can say: there is a solid moving in our society, favoring the rich ones.

Dr. Ernst Ulrich Huster, the wealth researcher of Bochum, has named this „Saving the rich ones as locational factor - Wealth in Germany, the increasing splitting of the society“. Nearly nothing is to be seen of social justice by social and political actions, as something, you have to fight for hardly, still called a little old-fashioned - but still correctly - virtue. This is also a result of our today's economic system. There is no more distribution justice at all, if it has existed once before. This could be compensated by increases only in times of growth, now this will become harder.

3.1.4.1 About relationship with work to capital

3.1.4.1.1 Capitalism global

The capitalism isn't restricted to single countries, but it acts globally. The transnational concerns have the world as their area of work. In the meantime they got dimensions, which were inconceivable some decades before. From this arise economic growth possibilities, but also many angles and worldwide poverty problems. The capital becomes the alone important factor more and more.

3.1.4.1.2 Capitalism in earlier times

Primarily in the nations of the so-called third world it gets clear, that the drama of the industrialization in the 19^th century repeats worldwidly. Three components caused in that time the development:

1. Solidly growing of the capital and by that also the prosperity

2. Solidly growing of the population, this produced new workers and new consumers

3. At the same time solidly growing of the poverty and splitting into poor ones and rich ones.

The ideological theory was the Manchester capitalism. If nobody stops the free market, there will be prosperity for all. The history showed the opposite.

The social question came into being and at the same time the worker movement with many various ideological bases. They united themselves after World War II, and won strength by that, yes, it became a real counter-strength. Our social market economy came into being and was formed. The state did the necessary frame conditions and strong labor unions looked after the necessary counter-power.

3.1.4.1.3 Today we have the "19. Century" global

1. The wealth grows.

2. The population on the world grows dramatically

3. The splitting in poor ones and rich ones grows in global dimensions.

To this some facts.

1. The wealth grows

First, the industrial countries live well with the globalization, Germany is in the world trade second world's champion, still in front of Japan. It imports more into the so-called cheap pay countries, than these export to Germany.

The large concerns become even larger and more transnational. The four largest concerns of the world, among them one German, have a higher balance sheets than the gross domestic production of many nations. Who is able to control them? They act even for a long time independently from national states. The working people are played off against each other, anyway, we learn this always, when we hear, that the pay is too high, and the welfare state too expensive, this would be cheaper in foreign countries, at this we don't belong to the most expensive production locations really.

However, it becomes more critical yet, if speculation (derivative) are today the main business, therefore they don't trade with the harvest itself, but with the height of the expected harvest and the expected profits or losses. Every day 1300 billions dollars (2002) run speculatively around the world, a small part of this would be enough for all payments. This can cause headaches.

At this you can also work with corruption - a widely spreaded evil in the proportion of power and capital. Germany is acting here seriously as well.

2. The population grows

We have a world population of more than 6 billions at the moment. This will grow (unless in Westeurope) within 25 years to more than 8 billions. Decisive cause is the progress of the medicine like. Remedying of poverty, education, social safeguarding and sex education could work braking here, as in earlier times. We will need immigration for our economically surviving.

3. The splitting grows between poor ones and rich ones

The splitting between poor ones and rich ones grows, between the nations and inside the nations, anyway, even in the rich nations. Sao Paulo is a glittering town with 10 million inhabitants, but with gigantic slumses at its edges. 1.5 billions on the world starve, well, live below an absolute poverty line. By the pressure of the IWF nations with high debts they reduce their education- and social institutions more and more, and so their future chances are diminished with that. From about 2.5 billions workers on the world 30% are unemployed, trend increasing. The number of the income millionaires increases also in our country and at the same time the persons receiving supplementary benefit.

The bishops of the USA said 1996: "Within the past 15 years the cleft between rich ones and poor ones has become wider and wider in America. The churches in Germany said 1997: "Deep clefts go cross our country: primarily the cleft caused by the mass unemployment, but also the growing cleft between prosperity and poverty".

More than 4 million unemployed in April 2002 in Germany, that says all.

The relationship of work and capital is indicated best by this phenomenon of the almost worldwide unemployment. In the moment (2002) there are about 2.4 billions persons on the world looking for employment, about 30% of this don't have any work. At least 1.7 billions additional workplaces have to be made worldwidely until the year 2050, caused by the population growth, only to keep the today's level of employment. In many developing countries the need for waged work increases substantially already faster, causing on the population growth which is higher than workplaces can be created.

Even today 800.000 million up to one billion people worldwidely are unemployed or don't have an adequat job - one third of the complete working population -, that means they earn less than they need for living. In the predominant majority of the developing countries the largest part of the working people is engaged in the farming. But there is a massive moving to the industrial and to the service sector. More and more people move into towns, because the farming doesn't make possible a good living any more. This is also caused by the change from keeping live to export oriented farming, with gigantic monocultures. But this trend of moving into towns, where they hope for work, however, causes the high unemployment, which exists there yet and the serious poverty in and at the edges of many towns. A big part of the working people is engaged in the so-called informal sector. Mostly, this work isn't protected by contract, payed little, and there are no regular working conditions. The part of the people employed in the informal sector, e.g. in Mexico(1996) is higher than 60% of all employees.

In spring 2002 more than 4 million people are unemployed in Germany. In the other countries of Westeurope it looks similar, substantially worse in the eastern transformation countries (Countries in the transition from the communist planned economy to the market economy).

It has to be discussed, whether this situation of work and capital can be resolved by conventional means. The labor unions as counter-power lose influence, they have alone in Germany losses of members primarily by the unemployment (3.1.3.3.2 The free collective bargaining and its partners).

3.1.5 Where does the economy go to?

Where does the economy go to? This question challenges the science in a special way, primarily the futurologists and sociologists. Two of this shall be cited.

Jeremy Rifkin: If the people find no more place in the economy. The third technical revolution, the future of the waged work and the part of the state. (1995) Frankfurt 1995 (Seite 25) The following book statement was published "Frankfurter Rundschau" November 30^th, 1995, Nr. 279 S 25: "The high tech world economy has to run without waged work on a massive scale soon. While businessman, manager, technician and other highly qualified member of the new elite run the economy, less and less employees are needed for the construction of goods and services. The market value of human work sinks and will sink more and more. Human was calculated about its "productivity" for centuries, now, where machines replace the human labor everywhere, the employees feels robbed of their social function and their way to see themselves".

It is noticed that the classic waged work always removes more and more. The situation goes to capitalism without work. Ulrich Beck,"Capitalism without work, about legends of the politics, global economy and the future of the democracy" (Der Spiegel 20/1996, Spiegelessay)

"For example in the praised country of employment Great Britain there is only one third of the population, fit for work at all, employed full-timely in the classic meaning (in Germany more than 60 per cent). Even 20 years ago this rate was in the two countries higher than 80 per cent. What is regarded as remedy - transition to flexible working hours - has hidden and abducted the illness of unemployment, but not healed. In the opposite, everything grows: the unemployment and the new unclearness of part-time job, unprotected employment relations and the silent work reserve. With other words: The volume of the waged work fades rapidly. We run towards a capitalism without work - in all post-industrial nations of the world.

When the global capitalism in the highly developed nations resolves the value of the worksociety, breaks a historical alliance between capitalism, welfare state and democracy. The democracy was born in Europe and the USA as "Work democracy" - according that the fundament of the democracy basis on the participation in waged work. The citizen had to earn his money so or so, to fill the political liberty laws with live. Waged work didn't found only the private but also the political existence. Well, it isn't "only" about millions of unemployed at all, it isn't only about the welfare state, too. Or the prevention of poverty. Or the enabling of justice. It is about all of us. It's about the political liberty and democracy in Europe.

When the global capitalism resolves the work in its basic meaning, well, it then isn't only about unemployment, but about the dissolving of the welfare state and the endangering of the democracy. However, before we turn to solution models, we have to discuss the question about the judging of economic processes. This is the fundamental question. Do we go to a new beast of prey capitalism (Spiegel 8.7.02), where its megalomania ends finally, or have any humane values still a place in our economies.

3.2 Economy has to serve human (Judge)

3.2.0 Introduction

Is it right, as it is maintained, that ethical questions have nothing to do with economy? Or the opinion, that nobody shall disturb the "quietly prevailing hand ", everything would support to the happyness of the people. Is the aim of the economy, seen by this way, only the profit maximization like the shareholder-value-idea. Statements shall be consulted here of the Roman Catholic social teaching (Christian society teaching) to get a decision in this question. Economy is an action of people and has to start out of the human dignity. From this results, that work is a human dignity. First, the goods of this world belong to all, the produced goods first to these, who have produced them. The question about the distribution justice comes into being. How did the people act in the company, is it enough to distinguish in those, who have the authority to issue directives, and those, who execute these? Is there participation in running the business? The relationship of work and capital has to be described. Some of these points have been handled in previous units yet, on this is referred at the corresponding place.

3.2.1 About the importance of economy

One of the great cultural performances of mankind is the economy. In the end, the profit of single persons isn't the most important idea, but the self-realization of human. From this results, that economic actions are human actions and it is under the control of the ethical laws of actions and the economic laws of economize. Even in Quadragesimo anno is pointed to the relation of moral law and economy. http://www.helmut-zenz.de/links53.htm

42. Even though economics and moral science employs each its own principles in its own sphere, it is, nevertheless, an error to say that the economic and moral orders are so distinct from and alien to each other that the former depends in no way on the latter. Certainly the laws of economics, as they are termed, being based on the very nature of material things and on the capacities of the human body and mind, determine the limits of what productive human effort cannot, and of what it can attain in the economic field and by what means. Yet it is reason itself that clearly shows, on the basis of the individual and social nature of things and of men, the purpose which God ordained for all economic life.

By Nell-Breuning is the economy a "system of means for the self-realization of human". (O. von Nell-Breuning, Gerechtigkeit und Freiheit, S 142)

To the forming of the live of human also belong the inalienable means for running the life, but also those of cultural interests. In these conditions human forms himself, realizes himself. Some of these means are his abilities and the creation, economy is, so to speak, the claviature, he uses these means for his self-realization. System means, that the use of these means obeys a special autonomous law, he has to use them by this autonomous law - therefore systematic. However, he always acts as human, too, this is called responsibility.

Christians are called to contribute at the search for the empire of God, also by the economy. So it is seen by the second Vatican council in "Gaudium et spes":

"Economy and empire of Christ

72. Christians who take an active part in present-day socio-economic development and fight for justice and charity should be convinced that they can make a great contribution to the prosperity of mankind and to the peace of the world. In these activities let them, either as individuals or as members of groups, give a shining example. Having acquired the absolutely necessary skill and experience, they should observe the right order in their earthly activities in faithfulness to Christ and His Gospel. Thus their whole life, both individual and social, will be permeated with the spirit of the beatitudes, notably with a spirit of poverty.

Whoever in obedience to Christ seeks first the Kingdom of God, takes therefrom a stronger and purer love for helping all his brethren and for perfecting the work of justice under the inspiration of charity.(16)

In their pastoral "Economic justice for all" write the US-american bishops in the year 1986 about the aim of the economy:

"Human is the aim of the economy. The institutions which are the economy, therefore are means, which have to serve all people, and may not be abused for smaller aims. Human has to be thought highly with religious respect. The deep respect, which the presence of something holy and sacred surrounds, has to move us in the working with each other. Because the people are made as "image of God" (Gen 1,17). All economic institutions have to support as well the ribbon of community and solidarity, which is so important for the personal dignity. Everywhere our economic relationships do not justice to the human dignity, they have to be discussed and changed."

Economy is the form of the culture, in which human and his possibilities and the creation are appointed for safeguarding the existence and the forming of the human life. It serves human, is formed by human and is under the control of human.

3.2.2 What is a concern?

The second Vatican council emphasizes in Gaudium et spes the meaning of the company as a group of persons. "68. In economic enterprises there are persons who are joined together, that is, free and independent human beings created for the image of God Johannes Paul II: Centesimus annus (1991)

35. Here we find a wide range of opportunities for commitment and effort in the name of justice on the part of trade unions and other workers' organizations. These defend workers' rights and protect their interests as persons, while fulfilling a vital cultural role, so as to enable workers to participate more fully and honourably in the life of their nation and to assist them along the path of development.

In this sense, it is right to speak of a struggle against an economic system, if the latter is understood as a method of upholding the absolute predominance of capital, the possession of the means of production and of the land, in contrast to the free and personal nature of human work.(73) In the struggle against such a system, what is being proposed as an alternative is not the socialist system, which in fact turns out to be State capitalism, but rather a society of free work, of enterprise and of participation. Such a society is not directed against the market, but demands that the market be appropriately controlled by the forces of society and by the State, so as to guarantee that the basic needs of the whole of society are satisfied.

In fact, the purpose of a business firm is not simply to make a profit, but is to be found in its very existence as a community of persons who in various ways are endeavouring to satisfy their basic needs, and who form a particular group at the service of the whole of society. Profit is a regulator of the life of a business, but it is not the only one; other human and moral factors must also be considered which, in the long term, are at least equally important for the life of a business.

By this the company is not a system of means for production of profit first, but it serves human. For this is needed the systematic and responsible use of the working strength of human (Employers and employers), of the capital and the ground (Nature) to get this profit, which serves human for his self-realization.

3.2.3 Value of work

About this was talken in detail in unit 1: Hope for justice, 1 First World: Unemployment in Germany. Some results are listed one more time.

The concept of work in the Holy Bible is anything but a segmented concept, which only means the physical work, but a surrounding and no estranging one, provided that there is no slavery. But the Holy Bible knows also the load and the fault, which is lying on the work by the sin. Also intellectual actions and creations are included into this concept of work. Human is cooperator of the creation.

The decisive dignity Jesus awarded to the work, which is one of the most important and most surrounding functions of human, both for him than for his environment. So it is seen by the Second Vatican council in the pastoral constitution about the church in the world of today "Gaudium et spes" 1965:

67 ... By his labor a man ordinarily supports himself and his family, is joined to his fellow men and serves them, and can exercise genuine charity and be a partner in the work of bringing divine creation to perfection. Indeed, we hold that through labor offered to God man is associated with the redemptive work of Jesus Christ, Who conferred an eminent dignity on labor when at Nazareth He worked with His own hands.

1997 the word of the council of EKD and the German conference of bishops about the economic and social situation in Germany was published with the title "Für eine Zukunft in Solidarität und Gerechtigkeit."

(152) From the Christian viewpoint the human right to work is a direct expression of human dignity. Human beings are created for an active life and feel the meaning of this in their dealings with other people. Human work is not necessarily paid work. Under the influence of industrialisation, however, the idea of work has been reduced to that done for material reward. The more the increase in work productivity accompanying technical progress enables economic growth with a parallel reduction of jobs, the more questionable the reduction of the concept of work to paid work will be. That is why society can become more humane and sustainable through increasing the opportunities for a secure living, social contacts and personal development, independently of paid work. The social security system, in particular, must adapt to the fact that the percentage of continuous working careers is declining and that, with the pluralisation of life styles, more and more people are changing between phases of full-time work, part-time work and home-making with its household chores.

The US American bishops emphasize in their pastoral "Economic justice for all" (1986) the fundamental right on work and its safeguarding by the society.

„137 Work is a fundamental right; a right, that protects the liberty of all, to play a part in the economic live society. It is a right, which causes on the principles of the justice, ... on the other hand has the society the duty, to safeguard the protection of this right. The meaning of this right is caused on the fact, that working is decisive for the most people for their self-realization as also for the fulfillment of their material needs".

The encyclical "Laborem exercens" of pope Johannes Paul II. 1991 speaks about realization of the right to work and about forming the working world by direct and indirect employers:

16.4 The distinction between the direct and the indirect employer is seen to be very important when one considers both the way in which labor is actually organized and the possibility of the formation of just or unjust relationships in the field of labor.

If the direct employer is that person or institution, with whom an employee does the contract of employment directly, under definite conditions, so you have to see the numerous, various factors as indirect employer »behind« the direct employer, which form the conditions of the contract of employment, and the forming of more or less just relations in the area of the human work.

Direct and indirect employer

17.1 The concept of indirect employer includes both persons and institutions of various kinds, an also collective labor contracts and the principles of conduct which are laid down by these persons and institutions and which determine the whole socioeconomic system or are its result. The concept of “indirect employer” thus refers to many different elements. The responsibility of the indirect employer differs from that of the direct employer – the term itself indicates that the responsibility is less direct – but it remains a true responsibility: the indirect employer substantially determines one or other facet of the labor relationship, thus conditioning the conduct of the direct employer when the latter determines in concrete terms the actual work contract and labor relations. This is not to absolve the direct employer from his own responsibility, but only to draw attention to the whole network of influences that condition his conduct. When it is a question of establishing an ethically correct labor policy, all these influences must be kept in mind. A policy is correct when the objective rights of the worker are fully respected.

17.2 The concept of indirect employer is applicable to every society, and in the first place to the State. For it is the State that must conduct a just labor policy.

The indirect employer, who has to be seen as the complete social economic system, has in the end the last responsibility for the realization of the right to work.

18.2 In order to meet the danger of unemployment and to ensure employment for all, the agents defined here as “indirect employer” must make provision for overall planning with regard to the different kinds of work by which not only the economic life but also the cultural life of a given society is shaped; they must also give attention to organizing that work in a correct and rational way. In the final analysis this overall concern weighs on the shoulders of the State, but it cannot mean one-sided centralization by the public authorities. Instead, what is in question is a just and rational coordination, within the framework of which the initiative of individuals, free groups and local work centers and complexes must be safeguarded, keeping in mind what has been said above with regard to the subject character of human labor.

Work is a human dignity. This is based in the subject of the work, the working man himself, and not only in the meaning of the objective work, which is produced. Work puts the man into the situation to provide himself and his family (Naturalfunction), to act forming, and to develop his own possibilities (Personalfunction), to participate the social life (Socialfunction) and to play a part in the empire of God (Evangelizationfunction). Work may not be only delimited to present waged work, e.g. great social meaning has also family work. There is a human right on work, that has to be realized primarily by the indirect employer.

3.2.4 About relationship with work and capital

There is a fundamental priority of the work before the capital. Johannes XXIII. declares this in the encyclical Mater et magistra 1961.

106. And another thing happening today is that people are aiming at proficiency in their trade or profession rather than the acquisition of private property. They think more highly of an income which derives from capital and the rights of capital.

107. And this is as it should be. Work, which is the immediate expression of a human personality, must always be rated higher than the possession of external goods which of their very nature are merely instrumental. This view of work is certainly an indication of an advance that has been made in our civilization.

The second Vatican council explains in the pastoral constitution the church in the world of today "Gaudium et spes" 1965, that work results directly from the human person and therefore has priority before all other factors.

67. Human labor which is expended in the production and exchange of goods or in the performance of economic services is superior to the other elements of economic life, for the latter have only the nature of tools. This labor, whether it is engaged in independently or hired by someone else, comes immediately from the person, who as it were stamps the things of nature with his seal and subdues them to his will.

Pope Johannes Paul II. explains in detail in the encyclical "Laborem exercens" 1981 the relationship of work and capital.

The priority of labor

12.1 The structure of the present-day situation is deeply marked by many conflicts caused by man and the technological means produced by human work play a primary role in it. We should also consider here the prospect of worldwide catastrophe in the case of a nuclear war, which would have almost unimaginable possibilities of destruction. In view of this situation we must first of all recall a principle that has always been taught by the Church: the principle of the priority of labor over capital. This principle directly concerns the process of production: in this process labor is always a primary efficient cause, while capital, the whole collection of means of production, remains a mere instrument or instrumental cause. This principle is an evident truth that emerges from the whole of man’s historical experience.

12.2 When we read in the first chapter of the Bible that man is to subdue the earth, we know that these words refer to all the resources contained in the visible world and placed at man’s disposal. However, these resources can serve man only through work. From the beginning there is also linked with work the question of ownership, for the only means that man has for causing the resources hidden in nature to serve himself and others is his work. And to be able through his work to make these resources bear fruit, man takes over ownership of small parts of the various riches of nature: those beneath the ground, those in the sea, on land, or in space. He takes all these things over by making them his workbench. He takes them over through work and for work.

12.3 The same principle applies in the successive phases of this process, in which the first phase always remains the relationship of man with the resources and riches of nature. The whole of the effort to acquire knowledge with the aim of discovering these riches and specifying the various ways in which they can be used by man and for man teaches us that everything that comes from man throughout the whole process of economic production, whether labor or the whole collection of means of production and the technology connected with these means (meaning the capability to use them in work), presupposes these riches and resources of the visible world, riches and resources that man finds and does not create. In a sense man finds them already prepared, ready for him to discover them and to use them correctly in the productive process. In every phase of the development of his work, man comes up against the leading role of the gift made by “nature,” that is to say, in the final analysis, by the Creator. At the beginning of man’s work is the mystery of creation. This affirmation, already indicated as my starting point, is the guiding thread of this document, and will be further developed in the last part of these reflections.

12.4 Further consideration of this question should confirm our conviction of the priority of human labor over what in the course of time we have grown accustomed to calling capital. Since the concept of capital includes not only the natural resources placed at man’s disposal but also the whole collection of means by which man appropriates natural resources and transforms them in accordance with his needs (and thus in a sense humanizes them), it must immediately be noted that all these means are the result of the historical heritage of human labor. All the means of production, from the most primitive to the ultramodern ones – it is man that has gradually developed them: man’s experience and intellect. In this way there have appeared not only the simplest instruments for cultivating the earth but also, through adequate progress in science and technology, the more modern and complex ones: machines, factories, laboratories and computers. Thus everything that is at the service of work, everything that in the present state of technology constitutes its ever more highly perfected “instrument,” is the result of work.

12.5 This gigantic and powerful instrument – the whole collection of means of production that in a sense are considered synonymous with “capital” – is the result of work and bears the signs of human labor. At the present stage of technological advance, when man, who is the subject of work, wishes to make use of this collection of modern instruments, the means of production, he must first assimilate cognitively the result of the work of the people who invented those instruments, who planned them, built them and perfected them, and who continue to do so. Capacity for work – that is to say, for sharing efficiently in the modern production process – demands greater and greater preparation and, before all else, proper training. Obviously, it remains clear that every human being sharing in the production process, even if he or she is only doing the kind of work for which no special training or qualifications are required, is the real efficient subject in this production process, while the whole collection of instruments, no matter how perfect they may be in themselves, is only a mere instrument subordinate to human labor.

12.6 This truth, which is part of the abiding heritage of the Church’s teaching, must always be emphasized with reference to the question of the labor system and with regard to the whole socioeconomic system. We must emphasize and give prominence to the primacy of man in the production process, the primacy of man over things. Everything contained in the concept of capital in the strict sense is only a collection of things. Man, as the subject of work, and independently of the work that he does – man alone is a person. This truth has important and decisive consequences.

Work is a human dignity. All capital was made by work, it has got gigantic in the meantime, but it remains a sum of things with regard to work as personal dignity and an instrument, it has character of tools and no character of persons. That is the "Magna charta" of work.

Work and capital cannot be separated from each other, however, the priority of work has to be ensured.

13.1 In the light of the above truth we see clearly, first of all, that capital cannot be separated from labor; in no way can labor be opposed to capital or capital to labor, and still less can the actual people behind these concepts be opposed to each other, as will be explained later. A labor system can be right, in the sense of being in conformity with the very essence of the issue, and in the sense of being intrinsically true and also morally legitimate, if in its very basis it overcomes the opposition between labor and capital through an effort at being shaped in accordance with the principle put human labor and its effective participation in the whole production process, independently of the nature of the services provided by the worker.

The property is accepted, but, however, it isn't absolute, but it is subordinated to the requirements of the goods:

14 ......Christian tradition has never upheld this right as absolute and untouchable. On the contrary, it has always understood this right within the broader context of the right common to all to use the goods of the whole of creation: the right to private property is subordinated to the right to common use, to the fact that goods are meant for everyone.

The problem of the unemployment has to be solved. (Libertas conscientiae (Liberty of the conscience), Instruction of the congregation for the dogmatics about christian liberty and liberation, 1986) points to the duty of the capital, to keep the welfare of the workers in the eye before increase of the profit.

"87 The priority of the work before the capital makes it to a commandment for the businessmen about justice, to take the welfare of the workers into account before increase of the profit. They have the moral duty, not to accumulate any unproductive capital and have to look for the public welfare primarily by the investments. That demands, that there is the priority of safeguarding the existing workplaces and the formation of new ones by producing of really useful goods."

Work is a human dignity. All capital is an instrument, it has character of tools and no character of persons. Therefore there is the priority of the work before the capital. Property is never absolute, because the goods of the world exist for all. The right to property is subordinated to the right of usufruct of all. Therefore the property also has public welfare duties. E.g. the capital has to look after the welfare of the workers before the increase of the own profit, by protection of existing work places and by founding of new ones. Work and capital cannot be separated from each other, however, the priority of work has to be ensured.

3.2.5 Worker participation

Charles Borg-Manché (KAB München), has summarized quotations of the church social teaching about the topic participation, to this compiling is referred.

Papst Johannes XXIII. demands in the encyclical "Mater et magistra" (1961) the say of the employees in the companies. They aren't only "dumb" recipients of orders.

82. Justice is to be observed not only in the distribution of wealth, but also in regard to the conditions in which men are engaged in producing this wealth. Every man has, of his very nature, a need to express himself in his work and thereby to perfect his own being.

91. We, no less than Our predecessors, are convinced that employees are justified in wishing to participate in the activity of the industrial concern for which they work. It is not, of course, possible to lay down hard and fast rules regarding the manner of such participation, for this must depend upon prevailing conditions, which vary from firm to firm and are frequently subject to rapid and substantial alteration. But We have no doubt as to the need for giving workers an active part in the business of the company for which they work—be it a private or a public one. Every effort must be made to ensure that the enterprise is indeed a true human community, concerned about the needs, the activities and the standing of each of its members.

92. This demands that the relations between management and employees reflect understanding, appreciation and good will on both sides. It demands, too, that all parties co-operate actively and loyally in the common enterprise, not so much for what they can get out of it for themselves, but as discharging a duty and rendering a service to their fellow men....

Obviously, any firm which is concerned for the human dignity of its workers must also maintain a necessary and efficient unity of direction. But it must not treat those employees who spend their days in service with the firm as though they were mere cogs in the machinery, denying them any opportunity of expressing their wishes or bringing their experience to bear on the work in hand, and keeping them entirely passive in regard to decisions that regulate their activity.

11. The second Vatican council: "Gaudium et spes (1965) demands the active participation in running the company for all, also at higher levels.

68. In economic enterprises it is persons who are joined together, that is, free and independent human beings created lo the image of God. Therefore, with attention to the functions of each-owners or employers, management or labor-and without doing harm to the necessary unity of management, the active sharing of all in the administration and profits of these enterprises in ways to be properly determined is to be promoted.(7) Since more often, however, decisions concerning economic and social conditions, on which the future lot of the workers and of their children depends, are made not within the business itself but by institutions on a higher level, the workers themselves should have a share also in determining these conditions-in person or through freely elected delegates.

Paul VI . points in an address to the international labor organization (IAO) 1969, that the time has come, to protect all workers an organic participation in economic and social businesses.

"21...Cross through by all conflicts, which are tearing our time, the justifiable wish for being more gets priority over the wishfor having more in increasing measure. Since fifty years they have created a thicker and thicker net of legal regulations, by which the work of men, women and youths is protected, and an adequate payment is secured for them. Now it is their task, to safeguard an organic participation for all workers by corresponding measures, not only by the products of their work, but also by the decisions about economic and social matters, which are important for their own live and for their descendants."

The Würzburger synod discusses this in detail intheir statement "Church and work force" (1975). At this, however, more was summarized, what was explained before in papal remarks.

"2.3.2 The forming of the work situation, the "humanization of the working world" - not only of the workers alone, but of all who are involved, has to ask the support of initiative and autonomy, so that all arising tasks aren't resolved for, but by the workforce. The decisive impulse to the forming of the work satisfying humanly socially has to result, as pope Paul VI emphasizes, out of changing the mind "from having more to being more." Just here the "being more"' becomes a demand corresponding to the human dignity, that the workers as immediate affected persons, have a higher participation and take more on responsibility, in this area they have an overall view of.

The man grows with the degree of his responsibility. Nobody is more human with more possession or income, but with more responsibility; but human only can be responsible for those facts, he can handle himself, about what he is able to determine, alone or together with other ones.

The share of the responsibility about the own work situation and about that of all employees, can be realized only by forming and the cooperation on the works committees (and personell representations). Their job, caused on trusting cooperation of all in the company, requires the support by the workforce. Whoever as a member of the works committee "takes responsibility, is able to do so much for the employee ... that the employee himself is accepted with own rights, informed and heard". Therefore Roman Catholic employees should put themselves at disposal for this important and commendable task and may not keep themselves from this, because of comfort or wrong understood modesty ".

The share of the responsibility of all should extend beyond the company up to the concern, by the work of all who are involved. Aim has to be, "to ensure an organic con-participation of all workers, not only by the results of their work, but also by the economic and social responsibility, from which their future and that one of their children depends of. Certainly is the question of the participation a question of the social power distribution, particularly in economic matters, and so is discussed controversially. For us, however, this should be a fundamental question, which points to be more human. To this points also the speech of pope Paul VI. to the international labor organization. Share of responsibility and participation are changing concepts; such a degree of responsibilty, like Paul VI. wants it to be realized, presupposes an equal degree of participation.

All kinds of participation in the concerns or in the supervision organs, have to cause on the active participation of the workforce, on the liberty and the responsibility of the involved employees. There will be no just construction, if there is only a power dividing coming from outside, if it points to a power change, and if it practices participation passing by the identification and the demands of the employees".

Participation has to start with the participation at the workplace, so Johannes Paul II. in "Laborem exercens"1981

15.1 Thus, the principle of the priority of labor over capital is a postulate of the order of social morality. It has key importance both in the system built on the principle of private ownership of the means of production and also in the system in which private ownership of these means has been limited even in a radical way. Labor is in a sense inseparable from capital; in no way does it accept the antinomy, that is to say, the separation and opposition with regard to the means of production that has weighed upon human life in recent centuries as a result of merely economic premises. When man works, using all the means of production, he also wishes the fruit of this work to be used by himself and others, and he wishes to be able to take part in the very work process as a sharer in responsibility and creativity at the workbench to which he applies himself.

The statement of the instruction of the congregation for the dogmatics: "Libertatis conscientia" (1986) points to con-participation in the entrepreneurial decisions.

86 It is the dignity of the person, which forms the criterion to the judgment of the work, and not turned around. Anyway, how the work is, the worker has to be able to live it as a expression of his personality. The demand for a participation therefore arises by this, which goes far beyond the participation on the products of the work ‑ at the level of planning, the initiatives and the responsibilities in a really common dimension....

The churches with all its works of Caritas and welfare and social work, has to take up these demands. Its institutions of the say may not be worse in any case, than e.g. in the public area. Actually it should be even better, however, the following text would like to exclude this. Is the church allowed to do this, if it wants to be exemplary? The common church word: "For a future in solidarity and justice ' (1997) says about this:

(245) Together with their social welfare agencies (Diakonisches Werk and Caritas) the churches are large employers. In this role they are - neither more nor less than other employers - called upon to draw up employment contracts to suit families (e.g. flexible working hours), to seek fair dealings with staff, to observe the equality of women and men, and to ensure the consistent enforcement of rules for staff representation and active participation in decision-making.

Participation cannot be founded on possession only, but has its decisive causes in the work. Fixed in the dignity of human and his work and the understanding of the company as a community of people an extensive say is demanded, starting at the work place, up to factory and concern. The personal representation law needs also a forming by the basic concept of the company as a community of people before all other definitions. This is also valid to the churches and its institutions.

Newer examinations show that the necessary homgenity of the management is more strengthened by kinds of sharing the responsibility, may be decision-making processes last a longertime, but the motivation of involved ones is greater.

3.2.6 Justice about distribution

The question of justice is explained in detail primarily under consideration of the social justice in unit 1."3.2.5. The unfolding of the justice concept in the Roman Catholic social teaching up to the social justice". The distribution justice is a kind of expression of the social justice. So in Gaudium et spes:

66. To satisfy the demands of justice and equity, strenuous efforts must be made, without disregarding the rights of persons or the natural qualities of each country, to remove as quickly as possible the immense economic inequalities, which now exist and in many cases are growing and which are connected with individual and social discrimination.

The council teaches with that, that the goods of the world belong to all. This right has precedence over the right of ownership, this is the scale for each property order. The justice has priority at distribution.

"The dedication of the earthly goods to all people

69. God intended the earth with everything contained in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should be in abundance for all in like manner.(8) Whatever the forms of property may be, as adapted to the legitimate institutions of peoples, according to diverse and changeable circumstances, attention must always be paid to this universal destination of earthly goods. In using them, therefore, man should regard the external things that he legitimately possesses not only as his own but also as common in the sense that they should be able to benefit not only him but also others....

In the encyclical Mater et magistra Johannes XXIII. 1961 has pointed to the necessary compensation measures by the state.

"Compensation and support actions within a state

150. Among citizens of the same political community there is often a marked degree of economic and social inequality. The main reason for this is the fact that they are living and working in different areas, some of which are more economically developed than others.

Where this situation obtains, justice and equity demand that public authority try to eliminate or reduce such imbalances. It should ensure that the less developed areas receive such essential public services as their circumstances require, in order to bring the standard of living in these areas into line with the national average. Furthermore, a suitable economic and social policy must be devised which will take into account the supply of labor, the drift of population, wages, taxes, credit, and the investing of money, especially in expanding industries. In short, it should be a policy designed to promote useful employment, enterprising initiative, and the exploitation of local resources.

The state has to act compensating. So it is seen also in the "Social- and economy word" of the churches:

(22) Social balance is an integral part of the concept of the Social Market Economy. Anyone who questions the principle of a limited correction of income distribution calls the welfare state into question. Only a financially well-off state can function as a welfare state. It needs the means to meet the commitment to bring about more social equality. Despite necessary steps to streamline the state it must not be starved of resources and finally become so lean that it cannot adequately fulfil its task as a welfare state.

Well, it is about a just distribution of the goods of this world. The right of ownership has to be discussed again and again therefore. If the market doesn't run this distribution justice, the state then has to take care for social compensation.

3.2.7 Global justice

This topic was discussed in detail in unit 1. Unit: 3 Third World: For example the indebtedness of the poor countries and in the 3. Unit: 3.3 Steps on the way to an amicable world culture based on the Kingdom of God (Act). The social justice doesn't stop at the borders of nations and regions, but has to be understood in principle worldwide.

There won't be peace on the world without international justice. To this it requires the solidarity among the peoples as it is told in the encyclical Sollicitudo rei socialis of pope Johannes Paul II.:

39. The exercise of solidarity within each society is valid when its members recognize one another as persons. Those who are more influential, because they have a greater share of goods and common services, should feel responsible for the weaker and be ready to share with them all they possess. Those who are weaker, for their part, in the same spirit of solidarity, should not adopt a purely passive attitude or one that is destructive of the social fabric, but, while claiming their legitimate rights, should do what they can for the good of all. The intermediate groups, in their turn, should not selfishly insist on their particular interests, but respect the interests of others.

Surmounting every type of imperialism and determination to preserve their own hegemony, the stronger and richer nations must have a sense of moral responsibility for the other nations, so that a real international system may be established which will rest on the foundation of the equality of all peoples and on the necessary respect for their legitimate differences. The economically weaker countries, or those still at subsistence level, must be enabled, with the assistance of other peoples and of the international community, to make a contribution of their own to the common good with their treasures of humanity and culture, which otherwise would be lost for ever.

Solidarity helps us to see the "other"-whether a person, people or nation-not just as some kind of instrument, with a work capacity and physical strength to be exploited at low cost and then discarded when no longer useful, but as our "neighbor," a "helper" (cf. Gen 2:18-20), to be made a sharer, on a par with ourselves, in the banquet of life to which all are equally invited by God. Hence the importance of reawakening the religious awareness of individuals and peoples.

The globalization, which runs at the moment, only then can be accepted ethically in the end,, if it doesn't divide up mankind into winner and loser. An accepted ethical responsibility of the development of a global economy has to include the environmental protection as well.

The many faces of the globalization - Perspectives of a human world order - an essay of the expert group “World economy and social ethic” and of the church works Adveniat, Caritas international, Misereor, missio Aachen, missio München and Renovabis, Bonn 1999, http://dbk.de/schriften/DBK7.WissArbeitsgruppe/ says about this:

5.2 Ethically responsible shaping of globalization

Whilst the effect of the process of globalization is a world-wide increase in the level of prosperity, the trend is also towards shifting distribution in a way that puts at a disadvantage unskilled workers in the industrialized nations, and poorer population groups in the developing nations and the countries with economies in transition. Furthermore, the growth effects are based to some extent on insufficient inclusion of the ecological costs, which creates an inter-generational distribution problem. From the perspective of the social and ethical criteria named, such effects of globalization are highly dubious, and are unacceptable in the long term. If it were to be confirmed that whole regions and population groups will remain increasingly excluded from the prosperity gains of globalization and that the basis for existence of future generations is placed at risk, the benefits of globalization could not compensate for its mistakes.

If overcoming exclusion is the primary ethical standard of universal responsibility, the primary aim of political control must be to use regulatory policy frameworks as far as possible to prevent the process of globalization dividing people and generations into winners and losers. As in the age of national economies it was (and remains) the task of the state to create framework conditions which control the market with its indisputable strengths so that it can effectively benefit all, it is now necessary for world-wide agreements and institutions to incorporate this aim of the social market economy into the global economy. It is therefore a matter of creating, from the outset, starting conditions which are as fair and as just as possible. In areas where injustice nevertheless occurs, since we must not expect to succeed in preventing it in every case, this is to be corrected by subsequent, appropriate intervention. This will presumably remain mostly a matter for the individual nation-states.

Globalization in its present form requires fundamental structural reforms if it is to become the model of sustainable development. Economic growth must be linked increasingly to social and ecological development. Economic performance is and remains a necessary, but not sufficient, condition for social justice, environmental protection and cultural variety. Strategies to strengthen economic initiative and competitiveness on the one hand, and to combat poverty and destruction of the environment on the other, are not in contradiction, but can complement one another. The existing scope to form economic policy in a socially and environmentally acceptable manner must be used, for instance by deliberately promoting human and social capital as an important factor in strengthening economic locations.

Economic policy on the one hand and social and environmental policy on the other, also act in a state of tension which sometimes and in specific areas can only be reduced by deliberate political intervention. This applies also to the relationship between social and ecological development. For this reason, the efforts to protect the environment, ultimately concerned with generations to come, must be an integrated element of global regulatory policy, just like economic and social development. In the long term, globalization only benefits all people and social groups if economic, social and environmental policies support one another.

It's about a worldwide realization of human rights and a peaceful living together of the peoples, to this the common word of the churches For a future in solidarity and justice 1997:

(165) A basic consensus on a sustainable society also involves a model for taking international responsibility. As a consequence of unification, Germany has doubtless gained in international influence of late. With that comes a greater responsibility to take practical political action in the following fields: promoting the rights and development potential of poor countries, eliminating mass poverty, coping with migration, improving international environmental protection, harmonising social standards and responsibly regulating international financial markets. These concerns are surely prerequisites for the global observance of human rights and peaceful international coexistence. Due to ist social and environmental experience, its political convictions enshrined in the Basic Law and its European obligations, the Federal Republic of Germany is especially committed to doing everything in its power to help to establish these principles at the international level.

There will be no peace on the world without social justice. Today this depends fundamentally on the globalization process. It isn't allowed to divide mankind into loser and winner. Social justice is for all, because the goods of this world belong to all. Solidarity between the poor and rich countries is announced. This is a question of the worldwide realization of the human rights in the end. From this arises a responsibility to contribute to the improvement of the living conditions on the world. This starts by fighting the mass poverty, the improvement of the international environmental protection, up to the convergence with the socio-political standards. To this belongs also the responsible forming of the international financial world markets. The model of the social market economy has to be introduced into the global economy by international agreement and institutions.

3.2.8 Summary

Economy has to ensure as aim the safeguarding of the existence and the life forming of all people. For this the possibility has to exist, to acquire the necessary cost of living primarily by work. Work is a human dignity and a human right. It always has priority before the capital. Capital is a tool and the sum of all work results, in the end. The working people have the right, to play a part in forming their companies. For this forms have to be developed also for transnational participation. Social justice is the decisive criterion in the distribution of the results of the economic process. This is valid also worldwidely and primarily in the age of the globalization. To form the world economy humanely, it needs the solidarity, not to split into poor ones and rich ones. At this is to be noticed the future ability of such an economy. The model of a global economy, at all plurality of the conditions, hasn't to be a new hard capitalism, but the social market economy, which has to be introduced and protected globally by international agreement and institutions.

3.3 Steps to a human economy (Act)

3.3.0 Enclosure

It can be shown here only in some parts, which steps have to be done, to get a national and global economy, which serves the people really. To list some topics: The problem of the reduction of unemployment and the future ability of work, the question of the participation at the economic process, the question of the social justice also in its global dimensions, primarily in the distribution justice and the future ability of our economizing.

3.3.1 The future of work

3.3.1.1 The future ability of work

This topic is explained in detail in unit 1: First World: Unemployment in Germany. There are named also short-, middle- and long-term measures to the overcoming of the unemployment. This needs not to be repeated here www.kath-soziallehre.de.

The level of the unemployment is in Germany end of March 2002 4.156.016. Here shall be pointed primarily, that a social conversation has to be started finally, how the area of the present waged work may be enlarged. Four models were represented in the unit 1: "1.3.1.2 Medium-and long-term measures.

1. Expansion of labour to fields, what are not or only little covered in the moment e.g. to pay someone for education and social engagement

2. Discussion of a general fundamental protection, what can be increased by own waged work, Club of Rome

3. Look to other countries, how they have handled the situation, example Netherlands

4. Triade of labour (KAB), aim of all these actions has to be to look beyond waged work and to look for a participation of all women and men in waged work, for private work und der community social work.

The common word of the churches about the economic and social situation in Germany (1997) says to this:

(176) When trying to resolve the employment crisis the point is ultimately to overcome the "dominance of paid work" and for society to recognise and support different forms of work. Work is not merely remunerated but is also done in the family and in voluntary activities. These forms of work are particularly important in the churches and in public life. This is an appropriate place to highlight the intermediate forms between contractual paid employment, home-making and voluntary work. They are gaining in importance in view of greater leisure time, the difficulty of access to the labour market, improved education and training and an increasing demand to engage in activities necessary to society.

3.3.1.2 Approaches in the Third World

http://katholische-kirche.de/Service/download.htm This essay points to the necessity of a qualified education, because their is a worlwide coherence between per-head income - and differences in the duration of the school education.

6.1.2 Investment in people (food, health, education), i.e. the formation of human capital, plays a central role. Empirical studies show a clearly positive correlation with economic growth. Thus, for instance, the world-wide gap in per capita income points towards a clear link with the differences in the duration of schooling. In a world in which simple skills are being increasingly overtaken by machines, and in which state-of-the-art communication and information technologies penetrate the work process, investing in human capital is at least as important as investing in real assets. Countries which neglect this task are to a certain extent destined to lose out in globalization.

Economic and social policy are linked to one another. Thus, the economic policy measures mentioned above, and a future-orientated, broad-impact technology policy which is tuned to the actual situation are suitable instruments to reduce poverty. Conversely, a social policy which increases occupational flexibility through social security and promotes human capital is the basis for economic performance and competitiveness, and therefore, for successful participation in globalization processes. The scope for a social form of economic policy, on the one hand, and to promote competitiveness through social capital, on the other, should therefore be systematically analysed and used where possible for successful participation in the global economy. All these measures would largely make a structural adjustment policy imposed from outside (International Monetary Fund) with its problematic social consequences, superfluous.

The developing countries need qualify trained employees, like the industrial nations, if they want to continue on the world market. In some countries, like in India, was invested into the education of skilled workers in the last years. But often capacities for vocational training are missed. In the same time many developing countries are not able in their situation, to use well trained workers, because they aren't developed enough in the respective fields. From many countries move highly qualified workers into other countries, which offer them more favorable working conditions. More and more young people need work, cause of the rapidly rising need. Therefore e.g. regulation of debts programs have to be started, to form equivalent funds, which offer workplaces (the value of the regulation of debts will be invested by the affected governments in national currency in their countries, primarily in charitable facilities).

A financing of workplace promoting for foreign aid programs could be done by the introduction of a foreign currency sales tax (Tobintax) in the amount of 1%. The introduction of this foreign currency sales tax became a basic demand of not government organizations, such as large labor unions in Germany, USA and Japan. The tax is primarily aimed at foreign currency sales, being often compensated by sales in the opposite direction after days or only hours. Attac - an organization fighting the worldwide speculation - writes: „The Tobin tax wouldn't be helpful only to stabilize the financial world markets, but it also could become a central source for the global poverty fighting: At a tax rate of 0,25% - even if the volume of the foreign currency transactions would decline around the half - takings would have to be expected in the limit of 250 billions dollars."

http://www.attac-austria.org/presse/furche_20010726.php

Also base near self-initiatives are decisive. E.g. the woman initiative is there SEWA (Self Employed Woman Association – Organization of women, employing himself <http://www.sewa.org/ > (In detail, look 2.1.5.1 An international movement). Women have developed a new model of labor union in the state Gujarat/India with the name SEWA (Self Employed Woman Association). 1998 there were 217.000 members in whole India. The aim of SEWA is the combining of independent female workers, of needy women of various professions, women, who live daily without firm employer on the street, who work at home or on the fields. The women belong to different religions and castes. On the basis of a cooperative, they have founded a bank of their own and handle the problems of health and education. They came out of the shadow - strongly and full of invention spirit. The Indian woman labor union SEWA organizes women both at the country and in the town, and supports many work done by hand cooperatives, as well as an education center with economic and technical courses, but also the working with media and new means of communication. http://www.exposure-nsd.de/Unsere_Methode.htm

On the basis of cooperatives they have founded an own bank. The SEWA Bank was introduced with 4.000 members 1974, with a capital stock for everybody of Rs.10. Today there are 93.000 active shareholders. 1999 they did an anniversary - SEWA Bank 25 years financial services to poor and independent women. At first the credit was granted, to free them out of the talons of moneylenders, to do trade, to improve their business, to form poverty in their own name, for the education of the children, for emergencies including illness.

In his work about the fighting the poverty in Nigeria (The problem of Poverty in Nigeria and the Role of the Church – Manuscript) Geoffrey Aguikwo presents an extensive program. At this extensive measures are demanded by state institutions as well as the return of the oilmoney, which was transferred to foreign banks, forming of an efficient and fair tax system and the forming of an infrastructure for the country, as schools, streets, water pipes, electricity... However, the church shall primarily support small cooperatives of various kinds. Surely, the help from outside is necessary in this cooperative, however, this has to be help for self-help. It is decisive first to strengthen the self-confidence of the poor ones, to call for their courage. Projects then can be done with them, like the cooperative in the farming, Grass-route-projects (base near small projects), small farms, processing facilities of agricultural products, production of simple building materials, bakeries, production of church need, development of small banks, only to list some possibilities. This project shall start with end of 2002 in a country district, then in the diocese Enugu and beyond this. To this, of course it also requires the corresponding start financing. However, this is a way for becoming independent in the longterm.

Some steps to form work places in poor countries

· First influx of means by local resources, which were transferred often abroad unfortunately

· Workplace supporting investments

· Foreign aid monies by states, by the regulation of debts and equivalent fund and the Tobintax

· Qualified education at school and professional for all

· Founding of base near initiatives in help to self-help

· Human-near banks to the support of personal loans for economic measures

· Altogether, support of a civilian company, which is representant of the various measures, as the trade here e.g.

Just running these base initiatives, groups of richer countries can support very much.

3.3.2 Partner in the economic process by worker participation

3.3.2.1 Further extension of worker participation in our area

In the KAB policy statement (1996): Nr. 61 primarily an equal participation is demanded in all companies:

"It is aim of the KAB, to give the employees and their organizations a higher participation in the entrepreneurial and operational decisions. To realize this, the KAB primarily sees the following steps as necessary:

· An equal participation has to be created in all companies

· Participation has to run in the area of personnel, social and organizational questions, in which the possibility for initiatives has to be expanded.

· ... the participation with equal rights has to be ensured primarily in plannings of the companies and in the economic area.

· The Industrial Constitution Law has to be reformed, that a participation with equal rights arises by the regulations governing industrial relations for the works committee, even before companies are combined or splitted, before productions are moved or taken over by other concerns in inland and foreign countries, and have to be are protected by law. An application of these determinations at international level has to be called in politically.

· The employee representation law in the area of the churches has to be extended. The participation of the employee representations in personnel, social and organizational things has to be expanded. There has to be a just protection specially against breaches of the law by the employers.

· A company constitution is demanded, where the company is seen as a combine of persons and by which the rights of the employees are formed, out of the membership in the company.

· By the nationwide forming of work institutions the equality public law can be done between the employees and employers..."

The commission of the scientific adviser "business law" of the KAB "Changing companies and participation of the employees" has developed the KAB-Model "Partnership by parity" "Changing companies and participation of the employees".

http://www.kab.de/index.html

Look also: Norbert Kluge: Participation by new companies concepts
http://www.unternehmenskultur.org/mitbest/Schartau.pdf

3.3.2.2 Worldwide democratizationprocess of the economoy

There are considerations, to integrate the population into the company processes not only as consumers. By this shall be get, that democracy and economy will be meshed. This cannot be done by corruption of parties, as it was done unfortunately within the last years in Germany. To this, however, a discussion has to be done. Under no circumstances may be a stronger direct influence control by the state. However, the democratization process has to be strengthened in the economy. The connection of market and democracy, two successful models, on the one hand the economize and on the other hand the government, have to set in relation with each other even more clearly. This is a question of the human dignity. The consolidation of the participation is the right way to this. This also is valid to the individual industrial law, that has to be formed by the criteria of the human dignity. We need a worldwide democratization process of the economy.

A decisive challenge for participation exists in the internationalization of the enterprises. Participation has to maintain itself internationally as a possible and economically meaningful way. Not everything may be realized by the Shareholder-value-principle. New ways have to be found internationally. Cooperative management makes motivated colleagues and can safeguard the success of a company long-termed.

There are also already regional experiences. Approximately in one third of all concerns, in which Europe works committee have to be founded, there it exists even yet (2001). It has to be fighted, that this is realized in the other two third as well. Such regional processes have to be started also in other economy regions. There are even employment agreements between the managements and European labor unions about the participation of location decisions. Experiences are collected here for a participation to be introduced worldwidely.

In obligatory arrangements, between managements, acting internationally, and corresponding labor unions and in an international world order for economy, participation has to be decided. Aim is a blanket coverage and equal participation.

3.3.2.3 Demokratic structures by partner able to act

Labor unions, not government organizations and churches with their various active groups have to form a worldwide network for social justice, a social counter-power is made globally with that. Just the labor unions have to be supported in this question worldwidly. Without the unions a further democratization cannot be done in Europe and worldwidely. However, employeers, who accept to negotiate (and are able to), who are interested to build up a fair world economic system together with the labor unions. This process has to be accompanied and be supported by a general process of strengthening of democracy and democratic governments, being able to think globally. Only by such a way an extensively process of the democratization of the economy can be realized, which is necessary, to ensure the working people an active participation for management decisions and for forming the company, up to the workplace.

Here everybody is able to get activ, e.g by the membership in labor unions, socially active associations, international help groups. All of them have to play a part building up an extensive culture of democracy up to the economy.

3.3.3 Strengthening of justice about distribution

3.3.3.1 Social justice - basis of justice about distribution

1.2 billions people live in absolute poverty, that means they have less than one dollar per day to life, this isn't enough for surviving. The consumption expenditure have diminished in seventy countries within the last 25 years. The fortune of the 15 richest people of the world is higher today as the gross inland product of whole Black Africa. 225 of richest people own more than the half of the whole mankind. The foreign aid of Germany almost has halved itself from 1990 to this day. The world organization e.g. for trade (WTO) endangers more the human rights as it promotes them. The exclusion of the poor ones strides ahead.

Redistribution is announced here. There is a slant position from rich ones to poor ones in our country, too. Redistribution is announced by the criteria of the social justice. In principle, the goods of the world belong to all. Therefore too great differences aren't permitted. To reduce these, great efforts have to be done. It is to start a process of fair distribution. This begins here and has to be realized internationally.

However, it is also about the social securing of the people, there is a negative process also here, even in the industrial nations. There is no progress in the poor countries either, but is hindered and turned back by conditions for the budget control made by international organizations. This reduces considerably the fair chance of these people. This is also a question about distribution justice, the life chances have to be distributed justly also here.

3.3.3.2 Equal opportunities between men and women

To the distribution justice belongs the realization of the equal opportunity between women and men, so the common word of the churches. This is valid in our country, the situation is really an inhuman dignity in poor countries.

(200) A central concern of many contributions to the consultation process was to give more attention to fundamental changes in the position of women in economic and social life. They listed a host of practical problems and disadvantages that still constitute barriers to the equality of men and women and fair chances for both sexes.

(201) Due to the gender-oriented division of labour in public, social, working and family life, it is still common for women not to enjoy fairness of opportunity, even when they are as educated and qualified as men. Women want to invest their skills and interests in their families and at work, in private and public life. They want to share the paid work and also the unpaid work, which is mainly left to them, and cooperate with men in all fields on a partnership basis. This does not just presuppose a change in behaviour and relations between men and women. It also requires structural changes in economic and social life, to take account of the differing needs and situations of men and women, and of fathers and mothers.

(202) Combining a family and a career, which hitherto has been solely at the expense of women, has to be equally possible for women and men. That includes involving men more in housework and home-making, but also endeavouring to make more people aware that home-making is of equal value to paid work. It has to be made easier to enter paid employment, undertake vocational training and further training and above all resume work again after a phase spent raising a family. This should not affect promotion chances. Personal social insurance for all women should be introduced step by step. Only so will women and men enjoy real freedom of choice in organising their lives.

(203) Occupations which are typically performed by women should be upgraded in financial and social terms. There should be special training course to open a broader range of careers to women and overcome the gender barrier, particularly on the labour market. That could also prevent women from being laid off faster than men, which is happening due to continuing modernisation in the production and service sectors. Special support should be given to measures designed to raise the share of women in decision-making positions in education, the media, business, society, politics and the church. Staffing and organisational possibilities should be created in all these fields to involve women more in management positions and in economic, social and political decision-making.

3.3.3.2 Restribution of property

At the condition of the fortune distribution in our country it is definitely appropriated, to start and to form a fairer distribution (Common word). This is valid particularly also for the productive fortune. Tax doesn't serve only the financing of state necessary measures, but is also income compensation. This instrument has to be used more specifically and more clearly.

(215) Private ownership and thus private assets are constitutive elements of the economic and social order of the Federal Republic of Germany, providing for livelihoods and also for macro-economic capital formation. Earnings from assets supplement income from work. Assets and returns on assets constitute an additional provision for later life and a nest-egg for emergencies.

(216) For this reason the churches have long argued for a more just and equitable distribution of property and for a stronger participation of employees in productive assets. The goal of a socially more balanced and fairer distribution of wealth in Germany is far from being achieved. Even though undoubted progress has been made in certain areas of asset accumulation (e.g. financial assets and home ownership), there is increasing concentration of wealth on the high-income and propertied classes; the gap is widening between rich households and those with modest assets, if any.

(217) Once again the situation in the eastern part of Germany differs sharply in this respect from the West. It is not just that private households account for extremely little productive capital - quite understandably, in view of the previous economic and social order. Financial asset accumulation and home ownership is also lower, for the same reasons. In real estate and above all productive capital there has been a large-scale shift to western German ownership. About 80% of privatisations managed by the Treuhand (trust administration) went to West German companies. It was a great mistake not to link the re-establishment of industry investment promotion and the equalisation of wages and salaries with the goal of a broader participation of employees in productive capital; this would have led to a fairer distribution of wealth.

(218) For productive capital to be spread more broadly, capital policy parameters have to be devised to this effect. This is all the more urgent today as the relationship between capital and labour has slipped increasingly to the detriment of work as a source of income. The churches and church associations and organisations have developed a host of initiatives and models for an increased participation of employees in productive capital; this would also contribute to facilitating investments, securing jobs and creating new ones, and so to consolidating economic and social conditions. At the same time they have highlighted principles and lines of compromise for removing existing obstacles particularly with regard to including asset accumulation in collective agreements. It is primarily up to collective bargaining parties to agree to such arrangements and thereby achieve a breakthrough with respect to asset accumulation by employees. Yet it is also the responsibility of the government to show the way.

The distribution justice cannot be limited only for our country, but has to encroach on Europe and the whole world. The deterioration of the situation of the poor countries and the simultaneous reduction of foreign aid here, shows the dramatic situation clearly (Common synod). At this the present work of the international institutions absolutely has to be seen critically.

(237) People have increasingly recognised the need for a cohesive and responsible co-existence of states in the international community. This has led to numerous international and supranational agreements. The less developed countries, which have very little political influence on the world scene, are being increasingly bound into a general responsibility. After all, the global common good cannot be guaranteed by the rich nations alone, the members of the Group of Seven (G7). Major UN conferences attempt to awaken awareness for the general responsibility of all states and to make the struggle against poverty, unemployment and social exclusion a common responsibility. National courses of action, however important they might be individually, are no longer enough in a system of international division of labour.

(242) Taking responsibility for One World means:

- All national decisions are to take account of the whole world: that will only work when development policy finally becomes a cross-sectoral topic in general policy-making and is not just relegated to a single department.

- Development policy in Europe must be better coordinated: that has already been agreed through the commitment to coherence and coordination set out in the Maastricht Treaty and should be implemented without delay.

- Groups of poor countries have to get a greater say in international bodies, so that it is easier for them to be tied into responsibility for the global common good.

- In view of the risks bound up with international finance markets, improved oversight bodies must be developed to monitor international activities on these markets. New international arrangements about overseeing banking operations more effectively have already been initiated to some extent. Improved oversight must also cover trade in securities and the investment fund and insurance sector.

- In the framework of an internationally agreed, coherent refugee and migration policy the causes and negative effects of displacement, escape and migration should be avoided or relieved. All direct measures for the improvement of living conditions in developing countries, the elimination of poverty, better educational opportunity and a livable environment will also serve to reduce the causes of refugee and migrant flows.

3.3.3.2 Perspectives

Social justice requires that the differences aren't too great between the people with regard to their income. It can always be got only roughly. Nevertheless the distribution of the goods of this world has to be discussed again and again. Then you will notice, that they aren't distributed justly. A redistribution process has to be started both with us and worldwide according to more distribution justice. This concerns both the single people, as men and women, our country and the international situation. Included is both, income and possession at production fortune. Property is never absolute, but there is a social duty, because all the goods of this world belong to all.

3.3.4 Future ability of our economic system

In unit 1 "4.3.4 For an effectiv evolution of our deal with the nature" is pointed to lasting actions in detail. The essential economic aspect shall be shown here one more time. Resource consumption and emissions in the present form endanger mankind today considerably and reduce the chances of future generations. World's champion are, as in many areas, the USA, but Germany is contributed as well. The energy is wasted nationally and the emission distributed internationally.

The poor nations are exploited, for example the overexploitation of the rain forest, this causes the continuing impoverishment and destruction of the basic living conditions. Tropics woods played and play at this a great part.

The people in Germany consume seven times so much energy than the people in a developing country. The ecological damage looks analogous by emissions. About the greenhouse gasses it is the factor 10, and about the ozone killers the factor 18!.

The ozone killers, mainly propellants (FCKW = Fluorkohlenwasserstoff) but common with the nitrogen, tear up the ozone stratum, which surrounds the earth in great height. The ozone stratum filters out parts of the light, which are harmful to the skin of human and the biosphere (UV = Ultraviolett Filter).

There is only one more problem to be listed: pollution of the oceans as a garbage (dumping) primarily by the industrial nations. The fish populations decreases, the pollution increases, primarily in the Mediterranean, the North Sea and Baltic Sea,

Wordlwide the resource consumption is done mainly by the rich nations. Some examples shall show this. A list of Germany, with regard to developing countries, per 1000 persons: this fourteen times so much aluminum, 443 cars - 6 cars, consume of steel 655 tons - 5 tons. This is valid similarly or even more intensive by other industrial nations.

Result is: The rich industrial nations consume the resources and pollute the oceans and primarily the atmosphere.

International agreements about the reduction of emission and polution were done hesitantly, or even not at all.

Thanks God, there are people in many nations, who have changed their mind. The word "environmental protection" wasn't known yet in 1970, now it plays a great role every day in our life. NGO's (Not government organizations) play an increasing role. The mainly resource consumer and who pollutes the atmosphere mostly, also calculated per head, still are the USA, there prevents the lobby of the economy serious measures again and again by election campaign monies. This then lets also other countries hesitate again. An ecological redesign of the market economy is required. The common word says about this:

(148) Finally, growing environmental pollution is making it necessary to remodel the Social Market Economy ecologically. There is general agreement on the need for such ecological renewal, rising above all political argument about how to proceed and at what speed. German society can only do justice to the demands of sustainable development if it succeeds in organising its interventions in nature without encroaching on the justified interests of coming generations and people on other continents. Just as historical experience has shown that equitable social distribution does not follow from market dynamics, requiring a social framework, so ecological problems cannot be solved from the inherent dynamics of the Social Market Economy. If the "social question" is ultimately a problem of distribution, the "ecological question" points to the whole context of what there is to be distributed. Previous market economic goals will have to be measured against whether they will allow coming generations a life worth living. This requires that environmental quality goals, i.e. ecological components, be regarded as an autonomous factors of economic development. Just adding ecological improvements to the Social Market Economy model will not do. What is needed is a structural reform in the direction of an eco-social market economy.

Our social market economy has to be modified ecologically and we have to support, that an ecological social market economy ifs formed by international agreements

3.4 The market needs a social control

The market alone isn't able to form the worldwide globalization humanely, especially the industrial nations have a considerable lot of catch up in the way of this.

It requires the democratization of the economy and its social control and penetration. The document "The many faces of the globalization" says about this:

6. 1 The economy, and the values and rules determining economic activity, have proved to be the driving force of globalization and have provoked major changes, the consequences of which are hard to foresee. In doing so, it becomes increasingly evident that the various processes of globalization, with their ambivalent knock-on effects, overload the confines of classical nation-state policy. The control principle of the free market, which prevails today, proves itself unable alone to link economic efficiency, social justice and ecological security in a compatible manner. It is even less able to create or safeguard lasting peace, democratic participation and cultural variety if it is not borne by a consensus in fundamental value-related issues. For this, we need, on the one hand, regulatory policy measures which are able to steer market economy competition in the desired direction, and on the other, a guarantee of compensatory investment in order to ensure the equality of needs and opportunities of all people.

There have to be found resolvings, among other things the worldwide problem about the unemployment, the democratization of the economy, a just distribution of the goods of this world, social importance of the working people and the environment compatibility of economizing. Here everybody has to start, every initiative is important, so that is formed a regional, national and international movement by this. To accompany this, it requires a breaking of the rapid population development primarily in poor countries.

3.5 Questions about chapter 3. Economy not only a question of money

3.5.1 Questions about 3.1 What is economy and what rules does it respond to?

1. List some data about the development of the economy?

2. What are the essential basic elements of the economy?

3. Say something about the liberalist economy opinion!

4. How has social market economy be understood?

5. Say something about the relationship of work and capital!

6. What is your opinion about the evolutional trends in today's economy?

3.5.2 Question about 3.2 Economy has to serve human (Judge)

1. Whom has the economy to serve?

2. What is a company in the opinion of the Roman Catholic social teaching?

3. What about the relationship of work and capital?

4. Name one church statement about the participation!

5. What is your opinion, where has the social justice to be started?

3.5.3 Question about 3.3 Steps to a human economy (Act)

1. How new work can be organized?

2. What would be the consequence of the Tobintax about the workplaces in the third world?

3. How should participation be developed further?

4. What does a democratization process mean for the worldwide economy?

5. Where do you see approaches to the humanization of the economy?

4. The state

4.0 Introduction and literature

4.0.1 Question to think about

What is the state? As concept it appears in the modern times yet, however, it has existed even longer before. It is the form, in which the living together of the people is safeguarded, even if there have been states again and again, which didn't ensure this. The state has a rich history with many conceptions of a state. We see primarily the democratic state today and its various forms. However, it is developing to greater unities and the world level has to be noticed more and more, as we have seen before. Normally the development in America, e.g. the Inkastate, or in Asia, e.g. China, have to be shown. Because there is not enough place we have to restrict about the development in the Mediterranean, which became the basis for our understanding of power. A representation shall be done here about the process of the first society up to our time. At this a special accent is put on the democratic national constitution.

4.0.3 Literature and internet

4.0.3.1 Literature

Bundeszentrale für politische Bildung, Föderalismus in Deutschland, Augsburg 1999 CD

Bundeszentrale für politische Bildung, Parteiendemokratie in Deutschland, Bonn 2001

Gemeinsame Synode der Bistümer in der Bundesrepublik Deutschland, Ergänzungsband 1977

Haywood, J. Völker, Staaten und Kulturen, ein universalhistorischer Atlas, Stuttgart 1997

Leuninger, E., Wir sind das Volk Gottes, Demokratisierung der Kirche, Frankfurt 1992

4.0.3.2 Internet

4.1 History and forms of state organization

4.1.1 Prestate societies

The epoch of pre-state organization reaches far back. Anyway, was the longest time period of mankind. It encloses the organization in families and family associations (clans) and is primarily by the age of the hunters and collectors, the oldest form of human cost of living. They lived in families, family associations and hordes prowling around. The men mostly were hunting, the women were gathering fruits, which were specially in summertime the larger part of the cost of living, may be for the whole year. The transition to first forms of the agriculture and the domestication (development of domestic animals) of animals is fluently.

The matriarchate was in this epoch (Mother rule) the decisive form of running the groups. You have to know, that the patriarchate (Father rule) is only a historical episode with regard to the matriarchate. In our culture room the patriarchate, as a power form, might exist for almost 4.000 years. The matriarchate was for long time the decisive organizational structure period, presumable up to the begin of the Homo sapiens (today's human). Let's see the development in Europe.

The „Inside and Outside“ is the fundamental scheme of socially organization. The "Inside" is formed by the mother-child-relation, the "Outside" by the activities of the man. The older organization form clearly is "inside". It has its basis in natural events. The child requires food and care. This was and is ensured by women, till today, exclusively. Originally, the men had in this process, if at all, a subordinated function. They lived at the edge of the clan. They had to look after themselves and were partly the first aims of attacks against the clan. By this the stronger ones would have carried through themselves in the course of history, they weren't only the food for attackers, they went over to defense and attack.

Well, mainly vegetable food was eaten, which was collected by the women. They formed the first gardens as well, which have their successors in the housegardens of old farms. By this constellation resulted clearly the dominance of the "inside area", and by this the social power distribution in favor of the women. From the counterattack against animals developed the meat supply by the men, and with that the hunting. But the meaning of food obtaining by meat supply by hunting was not more than 20%. From this no position of power could be derived. The human language has matriarchal feature also in its prototypes. On this the researchers of the source language are pointing.

However, how was the transition of power done? This cannot be represented here particularly, but is has to be pointed to the moving of the weights from „Inside“ to „Outside“. The women haven't given up their position. Just in the societies, structured very patriarchally, it becomes clear, how important the part of the woman is in the house area. This applies to the ancient Greece just like to the ancient Rome, with consequences up to today's Italy, but not only there, very special for all nations in the area of the Islam. The part of the woman in the house is recognized. However, her influence in the public tends against zero usually.

However, now gained the "outside" importance, livestock breeding developed from the hunting for meat obtaining. The agriculture was expanded, and done in areas, which were not in the close neighbourhood. The growing population needed a peace order among the clans. Common protection was formed. Encroaching clan societies were founded. This strengthened the position of the men. Hunters changed to shepherds and farmers. There work became important for all, more and more.

The women didn't give up their position, the men didn't either, only the weights have moved from "Inside" to "Outside". So the men got more and more power, in the same time the women lost influence for forming and running the whole clan. Their social power declined almostly. A typical example still is a strictly Islamic society. The woman has the saying inside the house, outside her part tends against zero, the covering makes clear, that she is actually a not person here. But also in our culture this basic pattern still has kept in "Inside" and "Outside".

However, these transitions were no continuously and evenly running processes. They were provided with many simultaneities. Here this process is represented ideal typically. This had consequences to all area of live, naturally also to the language. Male forms dominated. The female forms simply were regarded as said together with the male forms.

In the Mediterranean dominated the matriarchate up to the attacks of the Dorer (about 1100 BC), so the opinion of the researchers. The fight of the amazons is a last memory of the matriarchate. Probably this form of social power was ended by force and replaced by the patriarchy, by the attacks of the Indian Teutons. The killing of the female snake by Apollo is the symbol for the overcoming of the mother divinity by the male divinity. Some say, that the Omphalos (Navel representation in stone) in Delphi still is a mother divine symbol. This radical change happened approximately in the 2^nd millennium BC.

This is also valid for the religion. The mother divinities were replaced by male divinities. This replacement wasn't always total, the female divinities got usually a lower rank in the hierarchy of the gods. The priesthood changed predominating to men, in which in memory of earlier times priestesses still worked, so at the oracle in Delphi. However, their statements had to be interpreted by men.

In the religion of Israel the God Jahve gains acceptance as the only God, female divinities were fought and defeated. However, we also think of the fights against women telling fortunes, presumable seen more as priestesses of prejahvistic cults. The women in the cult had only a lower meaning, if at all. Also this is done by patriarchal societies.

4.1.2 Forming states in the Mediterranean region

Basing on the Great societies in the river plains the first empires and cultures formed themselves, starting from the farming and the towns. This also was in Asia and China. 3400 BC the empire of the Sumer was formed in Iran. Great empires were formed, but they collapsed because of their instability to smaller ones, again and again. Mesopotamia also has to be named. Around 3.000 BC a territorial empire in Egypt was formed with a priest kingship, which united the whole Nilvalley up to Nubia.

A short time before 2.000 BC the Babylonian and Assyrian empire was built on the Sumerian empire. Their rivalry lasted up to the middle of the 1^st millennium. May be, the empire of the Hethiter was so successful, because they were able to handle iron. The right codex of its king Hamurapi was an important work. The Mycenean culture settled in many areas also after conquests. Migrations starting around 1200 BC, destroyed many empires and formed new constellations. The Assyrian and Babylonian empire recovered at 1.000 BC again, however, many small kingships were founded.

From the Greek antiquity is handed down the scheme of the six types of states in Europe - monarchy, aristocracy, polity; tyranny, oligarchy and democracy. Primarily the philosopher Aristotle (384-322 BC) has described them in his work "politics". These basic forms shall be represented briefly. It was the intention of all these power forms, to protect, sometimes with various intensity, the safety and also the welfare of the citizens, if possible. He talks about three power types:

In the monarchy (Rule by one single person) the representative of the authority of the state is exclusively the monarch. The power of the monarch can be absolute or restricted by laws. We have very old monarchies e.g. in Egypt with the Pharaohs, and in Mesotania Babylon and Assur. The Hethiter also have to be named here. At this there are many transitions. The people of Israel were united in the pre-state time in an association of twelve tribes, with religiously founded federal rules, which was transported by the wandering people in an own chest. The association was important as a defying alliance, if it was attacked. Then with David the kingship comes. It is described again and again, which liberties the people loses at the creation of such an institution, but on the other hand the conventional constitution wasn't able to resist the challenges of the modern power constellations. Clearly are to be seen the religious causes of all monarchies, yes sometimes the idolization of the monarches.

There are various types of tyranny. Basicly it is a special type of dictatorship. Such a system is run by one person, with an absolute power, the total power concentration is just for him. Primarily during the transition systems in the ancient cities states there were tyrants again and again. They were often carried through by the poorer levels against dilapidated oligarchies. E.g. Drakon (draconian punishments) got known, by his law collection, which has abolished the blood feud positively.

You speak about aristocracy (Rule by the best ones, if the power is in the hands of selected men, who lead the citizens by their own discretion. Even if the government power is managed only by some ones in an aristocracy, theoretical it is ruled to the welfare of all. Aristocracies exists in Athen before the Persian wars in the 5^th century BC and in Sparta nearly during the whole time of its existence. Also Rome was in the republican time more an aristocracy, from the 6^th up to the 1^st century BCv.

In principle an aristocracy always acted for the welfare of the people. But if the welfare of the people is subordinated to the interests and the own addiction to the ruling ones, the aristocracy becomes an oligarchy (Rule by only some ones - clique power). It represents mostly the fall of the power. It existed in Athen after the end of the Peloponenes war 411 BC. The oligarchy is the bad variant of the aristocracy.

The Polity (Rule by many) represents for Aristotle the best constitution type: The democracy is for him the faulty power type of the many ones, for the advantage of the mob, the polity is, by his opinion, the right power type of the many, for the advantage of public welfare: „With regard to the polity the democracy is a rule "with an advantage for the poor ones, the free ones (no full citizens!) and those without means. The slaves, which are often the half of the population, don't act politically, neither in the democracy.

The democracy (Rule by the people) was in the conceptuality of Aristotle the negative form of politie and was described as rule by the mob. Members of the people's assembly could become male full citizens of age therefore.There was a council (e.g. 500 persons), who did pre-discussions, which were presented to the general meeting for the coordination. This was already a basis democracy, in which only a little part of the population had rights, women, foreign worker and slaves had nothing to say.

We have to see clearly, that such systems weren't an invention of Aristotle, but the philosopher analyzes the experienced political systems and tries to indicate their nature. However, we feel, that the ancient city states liked to experiment. They didn't think only from the power, but from the citizen, which would have little advantage by this at least. This analysis can be an early warning system in many cases for our democracy, and may be useful for the interpretation of many types of the power on the world.

4.1.3 The big states up to our modern time

4.1.3.0 A look at the main points of the states

The task requires a concentration to the shortness of the representation, on the other hand to the selected states. It would be interesting to handle many other states, such as Carthage, but this isn't possible here.

4.1.3.1 Alexandrine the Great

Alexander the great (356-323 BC), son of the king Philipp II. of Macedonia. His teacher was Aristotle. He took the power by eliminating the competitors, as his father was murdered 336 BC. He safeguarded the outside borders and subjugated the insurgents in the own country. As commander-in-chief of the forces of the Greek city states, he got great influence to whole Greece. He conquered Theben one more time as opponent. After this he took the Greek towns of the coast of Turkey (today) under his rule. He conquered Egypt, which reached up to the gates of Carthage without any fight. In the revenge campaign of the Greek against the Persians, he beated Darius II. 333 next Issos, although he had the superior power, and after a renewed victory he took Persia. He wanted to connect the areas and educated 30.000 young Persian in Greek language and culture. After the murder of Darius, he regards himself as successor and conquered the rest of the Persian empire. 323 he died in Babylon by a fever infection.

Alexander was a great commander, but his political thinking wasn't very much revealed. He founded 70 new towns at the armed forces routes, their name was often Alexandria. After his death the empire collapsed by fights of rivals in the power struggle. However, he had shown in the Mediterranean clearly, what military power meant for the conquest of large areas. He wanted even more. The political concept was missing. However, obviously the time of the Greek city states was past.

4.1.3.2 The Roman Empire

In the legend Rome was founded 753 BC by Romulus and Remus. This region had been settled by the Latiner and Sabiner before, later by the Etruskern. Romulus should have killed Remus and became so the absolut dictator. They abducted women for getting married from the Sabiner, however, the quarrel ended before a war began, by the influence of these abducted women, with the awarding of the Roman civil rights to the Sabiner. Etruscan kings reigned until the 6^th century. 510 the king was fallen, and a republic was established. There were discussions again and again (status fights) between the noble patricians and the plebeians without any rights. Conquests were done and the town was protected by a wall.

In the republic the direct government was run by two consuls, they had the most powers of the previous king. Preventing the abuse of power, they were selected only for one year, and the power was divided to two persons. The senate was the election committee, this selected the consuls primarily, and discussed the politics, it didn't have any practising power, but a great authority and was the most important organ by that. It consisted of leading nobels and previous office bearers. The planned people's assembly had only few rights, however, this changed into this one status fights. A more balanced power distribution was formed. Here you can see, which meaning the power distribution has against abuse of power. The religious actions played a great role in the politics of the power committees e.g. in asking for the will of the gods (e.g. they slaughtered animals and inferred from definite signs to divine advices) Besides this there was still a number of other offices, and a dictator could be select if necesseray. Rome expands to whole Italy and even farer. Streets and water supply systems were built.

The change to an empire occured in transition.The key figure is Gaius Julius Caesar (100 – 44 BC). He dated from a nobility family, became a priest and was fighted by the dictator Sulla. After various armed forces missions he returned 78 BC to Rome, after the resignation Sullas. However, he couldn't get any public office, left Rome and returned after rhetoric studies, and became member of an influential priest staff. On the influence of the triumvirate he was selected as consul 59, and by a special law for five years proconsul in parts of Gaul, he build up his power there. In the Gallic wars he conquered whole Gaul, crossed the river Rhine and went to Britannia. He became proconsul one more time for five years. In Rome Caesar had got too strong, in the eyes of the senate, and required him to dismiss his army, he refused, conquered areas in Spain and within three months he had the power over whole Italy. He was dictator for a short time, however, 48 BC he was elected to consul. After various fights he eliminated turned his opponent and became 45 BC unlimited autocrat as dictator. He was consul for 10 years and collected further important functions. 44 BC he was murdered by Cassius and Brutus. He had transformed the republic, in a weakening phase, in a type of monarchy, however, he had taken the way of the laws, if possible.

His successor became Octavian (63 - 14 BC). After all his competitors were eliminated, he returned to Rome 29 BC as absolute dictator and was achieved in a three-day triumph. The title Augustus (the eminent) was given to him. As an adopted son of Caesar he had Caesar in his name. He gave back his functions to the senate and became commander in parts of the empire. 23 he stepped down from the office of the consul and became tribune of the people. In addition, he received the religious task of the Pontifex Maximus (highest bridge builder). He didn't want to abolish the republic, his function was called principate unofficially. In his rule the influence of the empire grew again outside and the prosperity increased. There was a time of the peace. He wanted to revive old Roman traditions and virtues and passed strict laws about marriage and luxury.

The successors had the title „Augustus imperator“ (eminent ruler) and added Caesar into their names. They became monarches more and more. With Konstantin (about 274 -337) the empire became christian and the christian new Rome, Constantinople, was founded. The east empire gained meaning, the west empire disintegrated at the beginning of the 5^th century. Rome was looted and destroyed by the Teutons. The east empire declined 1453 by with the conquest of the Ottomans.

The Roman law with its rights about the civil law was a humane appearance, primarily also by the jurisprudence. The administration was organized very well, the buildings, the elaborated and numerous water pipes and streets are only some of the large works of the emperor time, at a level, as it wasn't reached also many centuries after this. The Pax romana (Roman peace) realized an inner peace inside the empire.The army was small with approximately 300.000 soldiers, for such a giant empire, which surrounded the complete Mediterranean, from the Black sea to Spain, from Nothern Africa to Teutonia, inside of outside of France, and also large areas of Britannia. The empire was pacified inwardly, the soldiers were only needed for protection of the borders. Defeated nations became parts of the empire with equal rights. They kept a part of their independence. Everyone could vote his citizenship, this one he was born or the Roman one. This was a worthwhile good. The economy worked, only the farming for feeding the people was a weak point. The people could travel around in the whole empire peacefully. Looking to all problems, this was highest statesmanship. It collapsed under the high outer pressure of the migration of the people. At first, as a rule, the water pipes were destroyed, by this the town culture collapsed. The medieval towns were oddly assorted villages with regard to the Roman towns with their sizes and clear structures. The Roman power got pioneering for the empire in the middle ages, however, this height couldn't be reached any more .

4.1.3.3 The empire in the middle age

Karl the Great (747-814), King of the francs 768, was crowned to the emperor in Rome by the pope Leo III 800, he ruled an empire, with whole France and Germany and great areas of Italy. However, it was a franc empire in the core. Whether he strove for the coronation is discussed. With this coronation the tradition of the Roman emperors should be continued. But with that, Karl made himself opponents in Eastrome, in Byzanz. The word empire comes of regnum and means actually Imperium (Power), as the Roman empire was called. This new empire saw itself as an Imperium Sacrum Romanum, a holy Roman empire. Karl had several residences, however, he preferred Aachen. He build this up to a political and cultural center, the most important scientists went to this place. The highest administration was the court chapel, the royal administrators in the empire were the counts. Karl passed many orders with decrees for all essential areas of the administration up to the church. He fell back upon ancient inheritance and connected it with the Christianity. So he worked lasting to the later forming of Europe by that.

The real foundation of the German empire (after the 12^th century „Holy Roman empire“, the title „Holy Roman empire of German nation“ got usual only in the 15^th century) is done with Otto I. 936 (912-973). The dukes fought against his supremacy, but he could carry through his direction. 962 he was crowned as the emperor in Rome. He included the bishops in his government interests more and more, he also appointed them, in the course of the time they became important Kurfürsten. This caused later the investiture discussion (who is allowed to appoint bishops?) with the clarification in the Wormser concordat of the year 1122 between pope Calixtus II. and emperor Heinrich V. The selection for the appointment in the spiritual power was done by the church and the appointment in the worldly power by the emperor, who was present at the selection. The empire church became an important instrument of the imperial politics of the successors of Otto. The dualism, which existed earlier between the imperial central force and princely power, was to be seen also already by Otto, and accompanied.the whole empire.

Originally, all free ones had the right to take part at the king selection. This was restricted to the nobility later. The pope set great store by taking part of the bishops of Köln, Mainz und Trier. The Pfalzgraf by Rhein was added and the Herzog of Sachsen, the Markgraf of Brandenburg and the king of Bohemia. In the "Goldenen Bulle" of 1356 the selection by the seven Kurfürsten was fixed definitely. The kings let themselves be crowned by the pope to the emperor. The emperor selection was done later in Frankfurt, the coronation in Aachen.

The emperors often gave crown estate to the Kurfürsten, to get their sympathy. Caused on this they didn't own nearly no crown estates at the end of the Middle Ages, and they lost influence by that. They began to safeguard their power base.

The German Reichstag was the representation of the estates of the Empire with regard to the emperor. It basis on the shapeless Franconian court days. It is structured after 1489 in three decision committees, the Kurfürsten, the Reichsfürstenrat (including the counts) and the Reichsstädte. The German Reichstag was responsible for the empire legislation, changes of the empire constitution, founding of Reichsfürstentümern, wars of the empire, conclusions of agreements by the empire and the raising of taxes. At important decisions the consent of all three committees had to be given.

Under the pressure of founded national states the empire lost meaning more and more. It collapsed in in the Napoleonic confusion 1806. But it had ruled as constitution nearly 1000 years. 1815 the foundation of the German federation was done by 37 Fürstenstaaten and four free towns seated in Frankfurt. It was dissolved in the results of the March revolution 1848.

4.1.4 The development of the modern state ideology

Niccolò Machiavelli, (1469-1527) has developed the idea of the modern state. State comes of „status“ (Condition, constitution). He puts down every organization of rule to power. He uses the concept state of the rule organization of a town or a landscape. State means today the institutionally drawn up political society, which has the highest power inside of the borders of its territory. It is developed for the state as a three elements teaching. These three elements are National territory, state peoples and authority of the state. The most important characteristic of the modern state is his sovereignty, its fundament is the right.

The decisive element all society contractual state models, is the defense of danger, the safeguarding of life. It is about the keeping of peace as the most important task. The fulfillment of these tasks decides about the legitimacy (Justification of the state by the fulfillment of the norms of state actions) and the legality (state actions within the existing right).

The state power is in the constitution state of today paraphrased by multiple ways. Important characteristic of the state under the control of law and constitutional state is the principle of the separation of powers. There has to be a seperatin of the legislative, the executive and the judicatur.

4.1.5 Different models of states

Even in antiquity (e.g. 4.1.2) could be seen that there were the most various state models. They exist even today in the most different types, too. The monarchy occurs in three basic forms: In the absolute monarchy the power of the monarch isn't limited by laws. In the constitutional monarchy the monarch is at the head of the state, his rights, however, are limited by constitution. In the parliamentary monarchy is the monarch only representative, the state is run by the parliament and government.

There are aristocracies primarily in the smaller Gulf states, oligarchies in some countries of the third world, there were extrem dictatorships (Tyrannis) in Germany in the National Socialism, were and are in the communism and primarily in the newer military dictatorships.

An own form of the government was the communist collectivism. It represented the dictatorship of a party finally, in which the chairman, who runs the state mostly, plays one more time a special roll. Parliaments then mostly were and are approval committees. China and Cuba would have to be named here.

4.1.6 About the history of democracy

4.1.6 1 Democracy is coming along

Whoever talks about democracy, is pointed first to the classic Athens and the philosopher Aristotle (384‑322 v. Chr.) (4.1.2). It belongs to the people fortunately, to live in a „polis“ (town). The practice, which strives for a good order of the Polis is the politics. The classic democracy excluded almost 50 per cent of the population, because they were no persons of law as slaves. More you can see the polity of Aristotle as the suitable form of ruling, the ruling type of the many ones in favor of the public welfare

The opinion of a direct people government, what was talked about again and again, had influence the revolution of the Frenches. Here the people should decide directly and always, how it wanted to get ruled. At the Jacobins it was a doubt about philosophical premises of the democracy, to discuss the installation of another power of the government besides the power of the people.

So said Robespierre: „Each institution, which doesn't start by the concept, that the people are good and the authorities are bad, is harmful.“ The nation is "One and indivisible“. Each attempt in direction of a pluralistic society was an attack on the existence of such a democracy, as it was declared 1793. This is the one direction of the modern democracy, which is build almostly on the absoluteness of the peoples will about the community. It was the task of the parliament, to find out the common will, and to act according to this. The concept democracy is used in its full meaning here: „All power starts out of the people“, and this nearly directly.

In this type of democracy there is an identity of those who rule and those who are ruled. It was attempted to realize this approach in the soviet democracies by a specific way. But they have to listen to the reproach, that those, who were ruled, weren't handled very liberal and free.

The other approach comes from England. There they handle more the representative direction. In the real form the representative is not delegated by his electors, but is obliged to the public welfare. This imperative forms (subject to directives) of mandate is declined. The representative has to serve justice and to promote the public welfare, by the categorical imperative form (before his conscience). However, the danger has to be noticed, that by such an understanding the representative leaves his electors and the people very far. Therefore the parliament has to be independent of the people in its actions, however, in its thinking connected to the people. Only by this way the parliament is able to fulfill its function, as sovereign representative of the people. The representatives are trustees of the people. The people only can have access to the knowledge of the public welfare, if it is represented. Although formed under the monarchy, here lies the origin of republican thinking, this, what is called the representative democracy.

In a later phase the parties finally developed. In such a constitution all power starts out only indirectly of the people.

The North American democracy has picked up both ways. In fights and discussions many fought against the takeover of the representativ system, because it came from England. The representative of the people should become the monarch under no circumstances. The people should be the highest authority. The human right considerations had just in America a great influence on the founding of the constitution, which was formed there, more than in Europe, by christian body of thought. By the declaration of the human rights, the omnipotence of the state should be put a clear barrier. This was added in a special way. So the plebeian form of the democracy could be carried through in some federal states. But not on the federal level of the United States. A representative democracy was introduced here, whichhad it clear head in the person of the president.

4.1.6 1 About the history of the German democracy

4.1.6.1.1 The nearer historic precondition of democracy

The attempt of 1949 to form in Germany a democratic constitution, wasn't the first one. Two atempts had failed before. These shall be described briefly.

Switzerland had already developed democratic forms in long centuries, like England within a monarchy. Modern democracies were formed by the declaration of independence (4.7.1776) in North America (USA) and by the revolution (14.7.1789) in France.

Even 1848 there was a revolution in Germany, a nation, which was no more a common state association actually and consisted of a fullness of smaller and larger independent countries. The revolution of 1848 had two aims: They wanted to found an united Germany and to give democratic fundamental structures to this country. The constituent meeting took place in the Paulskirche in Frankfurt. In the end this attempt wasn't successful, however, the conventional powers won.

Bismarck defeated Austria and pushed ahead the foundation of the uniting of Germany - under Prussia. This happened after the won war against France 1871. This state remained despite the parliament in the end an authoritarian state. It fell in the revolution after this lost World War I 1918 and with it the monarchies in Germany, in the empire and in all the countries. However, the country structure remained in principle.unchanged, also in all further state considerations.

A new National Assembly was appointed to Weimar, because it was politically too restless in Berlin. They passed on July 31^st, 1919 the "Constitution of the German empire“, the first democratic constitution, which became realized. But this constitution with its democratic orientation wasn't accepted by large parts of the German population.

These groups acted primarily in the right, German National and in the left extreme bloc. So the Weimarer state always had to fight with problems of acceptance as well. (Completely it was accepted by the social democrats and the Centre party, mostly Roman Catholics).

The reparationses (Monies and real values, they had to be paid to the victorious powers) weakened the German economy. The inflation came with its enormous judging loss. One trillion Mark was calculated as one a new Rentenmark. The worldwide economic crisis 1929-1933 did the rest. The number of the unemployed grew. All this caused great domestic unrests and to the strengthening of extreme parties, particularly of the right one. It came to street fights and hall battles. The parliaments got almost incapable of acting. The national socialist German workers' party under Adolf Hitler grew. On January 30^th, the empire president appointed 1933 Hindenburg Adolf Hitler to the German Chancellor. With that the second attempt ended in Germany of setting up a democracy.

4.1.6.1.2 The "Dritte Reich"

"Drittes Reich", so named the new dictators their power. It should last 1000 years. This was a message of salvation. This new empire should bring the German master human the power over the whole world and great wealth. It lasted for only 12 years and brought infinite sorrow to the whole world and and inconceivable chaos in Germany. Some elements of the Nazi power shall be represented.

The parliament elimated itself practically by the authorization law, laws could be passed alone by the empire government till four years without asking the parliament. It wasn't a long way from there, till all parties dissolved, under pressure of the new dictators, without the NSDAP. Party and state were almost one, the dictatorship was there. This was transferred into allmost all social areas, step by step, by the fact that the leader principle was introduced. (there is one leader, he takes the responsibility for everything, and there are no selected institutions). Associations, which didn't subjugate to this, were pursued and dissolved. Political and other opponents came into so-called concentration camps. They served the internment under inhuman conditions, and became more and more extermination camps.

The war preparations were started consistently, by systematic arming. The party wanted the consistent extension of living area for the Germans. But first all Germans should be taken „home into the Empire“. Austria was added, so the Sudetenland.

The Indo-Germanic race was regarded as the master race, who had their natural opponents in the Semite (primarily Jews). This had to be fought and wiped out in the end. Racism (Racial theories, which cause the precedence and subordination in various races, and could be carried through politically) connected with Anti-Semitism (anti-Semitic ideologies).

In the race laws of Nürnberg (1935) this ideology became law. The discrimination of the Jews and their removal out of the public starts. Sexual intercourse of Aryans with Jews was seen as race disgracet. In the so-called „Reichskristallnacht“ nearly almost all synagogues and more than 7.000 Jewish shops in the empire were destroyed. The pursuit of the Jews ended in the end with the murdering of 5-6 million Jews in Germany and primarily in the occupied east areas (mostly in gas chambers).

There was an inner resistance in Germany, they did an assassinate attempt on Hitler, on July 20^th, 1944, but they failed. The most of the resistance fighters had to pay for this with their life.

World War II started on September 1^st, 1939 with the attack of the Germans at Poland. It ended, for Germany on May 7^th, 1945, with the total capitulation of Germany. Germany was divided in four occupation zones and ruled by the great victorious powers (France, Great Britain, Soviet Union and USA) this one regiert.

Worldwide the war costet around 25 million soldiers and 27 million civilians their lives. Innumerably injured persons have to be added. Not to talk about the direct war costs and the destructions at all.

4.1.6.1.3 The situation after World War II

Germany had to mourn 3.5 million soldiers and 3.8 million civilians as dead war victims. Klarge areas of the country were destroyed, primarily the towns. The economy flattened by bombs, much of this, what was left over, was taken away by the victorious powers to their countries as reparations. Added ha sto be the loss of the areas east of Oder-Neisse, and the expulsion of around 13.6 million people out of these regions, Sudetenland and other countries such as Hungary.

The food wasn't safeguarded, many people had to starve, had only insufficient apartments, nearly no ful for heating, and poor clothing and shoes. Nearly nothing worked, no electricity, and the schools were closed, the country was shattered totally.

The moral defeat was added. The reputation in foreign countries was seen characteristically, by calling the Germans "Huns“. The fault for the homicides and so much misery on the world weighed heavily on the country additionally. The terrible atrocities of the this "Dritten Reiches" had to be expiated and assimilated. It wasn't only the hour "Zero", but an hour with a fullness of pressing down handicaps, which stayed at the newbegin as a big mortgage. Large parts of the victorious powers didn't believe, that the Germans could do a positive new beginning. They were afraid, that everything could be repeated one more time. There were plans to make Germany to a total agrarian state.

The money had almost no more any value. Barter deals and the black market came into being. Cigarettes against butter, silver against potato, flour against shoes, there was almost nothing, what wasn't traded on the forbidden black market. The so-called "Schieber" (black marketeer) could make big deals, the most other ones got the worst of it. It didn't worth working either, if there was any workplace at all. Up to a third of the people were unemployed. Many also were not able to work at all because of malnutrition. Numerous men still were in captivity. Nearly a whole generation of men was killed in the war. The women took their places, how even in the war. In towns the women had to clear away rubble primarily, therefore this generation of women is often called "rubble women" (Trümmerfrauen).

The destruction of the economy, and the smashing of one economy region into four occupation zones, caused additional difficulties. Even during the war, the basic supply of the population was done by food ration-cards. Before the war exactly the German east regions were the main suppliers for food for the towns of the west. These areas failed for the supply. The remained farming area wasn't able to provide the population. The winter 1946/47 was a definite hunger winter really, the people got in average only 750 calories daily. The food supply by the USA helped primarily seriously; here the American Care organization rendered outstanding services to the German population very much. In other European countries there was also insufficient supply about food.

4.1.6.1.4 The forming of state organization in Western Germany by and with the support of the occupying power and the further development up to 1989

The third attempt to the foundation of a democracy was done by the occupying powers. They had freed Germany from a dictatorship.

The hour zero, the time between the withdrawal of the German troops and the coming of the winner army, as a rule didn't last for a long time. They immediately took on the power in the villages and towns, which they had conquered. By the Americans it was usual, that they immediately appointed Germans as temporary mayors. In many cases, they knew the names yet, and often these have been politicians of the time before 1933 as well. These got their orders from the respective local commanding officer. By this way an administration was built up in the villages and towns, which was taken soon to the level of the administrative districts. Together with these the first steps werde done for keeping law and order and the poor supply of the population.

On June 5^th, 1945 Germany was divided up officially by the four victorious powers in four occupation zones. The armed forces governor was the highest institution there. By a statement was declared clearly, that nobody wants to destroy or enslave the German people, but to accompany it on the way to democracy (Potsdamer meeting July 17^th, 1945). To this belonged also the introduction of a controlorganisation, where the four armed forces governors run together the administration. Germany should remain a uniform working area, but the economy should be decentralized. Primarily the farming should be promoted.

Germany should be demilitarized and denazified. The demilitarization was even done by the victory of the Allies, the denazification began with the war criminal processes in Nürnberg; at this 12 defendants were sentenced to death. 25 really national socialist laws were suspended, established and a method was established for the general denazification. Primarily in the American zone this was done intensively, all adults had to fill out questionnaires with about 100 questions, by these they were classified into main guilty or only loaded with little responsibility, fellow traveller up to total innocent ones. This extensive system failed basicly.

An extensive re-education program joined, starting at the nursery school up to the university. All these things were finally stopped, as the communists became the new main opponent of the western powers. An inner reflection of the past didn't took place intensively enough under these premises.

The boundaries between the zones couldn't be passed without special entitlement. On the fundament of the present country development in Germany, smashing the country Prussia, countries were formed in the several occupation zones. So Hessen was founded in the American zone and Rheinland-Pfalz in the French zone. Parties formed themselves on the level of the countries and zones, so the SPD, but also a new party, the CDU, it looked consciously beyond the Roman Catholics and included the Protestant Christians. The forming of countries started already in August 1945. The countries got governors, who were appointed by the occupying powers and controlled by them. Constitutions were developed and presented 1946 to the plebiscite. The first country parliaments came into being. This is valid primarily about Western Germany.

The constitution for Rheinland-Pfalz of May 18^th, 1947 starts with the preface:

„In the consciousness of the responsibility to God, the basis of the law and creator of all human community, inspired by the will, to protect the liberty and dignity of human, to order the community life by the principle of the social justice, to safeguard the economic progress and to form a new democratic Germany as live member of the community of nations, the people of Rheinland-Pfalz has given itself this constitution ":

There was no more any agreement between the western powers and the Soviet Union about the further development of a uniform German state, wanted by the victorious powers. Great Britain and the USA refused, to pay the high share of the reparationses to Russia, which actually belonged to the west zones. Great Britain and the USA founded the Bizone, which should build up one economy region. Because of the grown east-west-tension, they wanted the economic capacities of Germany for the reconstruction of West Europe. The Bizone was included into the „Organization for economic cooperation in Europe“ (OEEC). After the failure of the London foreign ministerial conference in December 1947, the Bizone and at the same time the part of German responsibility were strengthened by an economic council.

On March 6^th, 1948 in London a federally West German state was decided, without the Soviet Union. The Soviet Union left the control council after that, the started dividing of Germany began to become clear. Under the Secretary of State of the USA the Marshallplan was decided, an extensive help plan for the economic development of Europe. Germany should be part of the recipient countries. The Frenchmen followed the Bizone. The monetary system was organized newly, and on June 20^th, 1948 the currency reform came, on the base of the change of 10 Rentenmark to 1 Deutsche Mark.

The blockade of Westberlins by the Soviet Union happened. More than 13 months Westberlin was provided by the western powers only with an airlift.

The German prime ministers wanted the uniting of the west zones, but not something like a state, because this could impede the uniting of Germany. Finally they gave way under the pressure of the armed forces governors, especially because even the Berliner Ernst Reuter emphasized, that the dividing is in actuality available.

The regional parliaments selected a parliamentary council, which worked out a constitution, Konrad Adenauer became the chairman. On May 8^th, 1949 the parliamentary council accepted piece the draft of the constitution. The regional parliaments, without Bavaria, agreed. The first Bundestag was selected on August 14^th, 1949. The constitution corresponded to western democracy ideas.

The new occupation statute passed September 21^st, 1949, the military governments were dissolved, at the places of the armed forces governors came "Hohe Komissare", who controlled and guaranteed the democratic development of the new state. This state wasn't a sovereign state in the full meaning of the word yet, but a beginning of a development of a democratic Germany. This state was integrated fully to the west.

The first government was formed by Konrad Adenauer with CDU/CSU, FDP and DP (Deutsche Partei). Von 1963 - 1965 managed Ludwig Erhard (CDU) the government, he gave it later to Kurt Georg Kiesinger (CDU) for a "Große Koalition" with the SPD. From 1969 - 1982 the SPD send Willy Brandt and Helmut Schmidt as Federal Chancellors. From 1982 up to 1998 was Helmut Kohl Federal Chancellor. The FDP was replaced in all governments except for seven years. Gerhard Schröder became Federal Chancellor 1998 in a coalition of SPD and "Grüne".

Theodor Heuß was the first Federal President 1949-1959. Then followed Heinrich Lübke (1959-1969), Gustav Heinemann (1969-1974), Walter Scheel (1974-1979), Karl Carstens (1979-1984), Richard von Weizsäcker (1984-1994), Roman Herzog (1994-1999) and Johannes Rau (since 1999).

In the first phase of the Federal Republic primarily the reconstruction was the most important actions. CDU turned to the concept of the social market economy. Primarily Ludwig Erhard became a the great supporter of this concept as Minister of Trade and Commerce. It is based on capital formation and principles of the market economy, however, it shall satisfy the demands of a social state by corresponding laws, also, if possible, the economic welfare all citizens.

Contributed to the economic upswing was the Marshallplan, about which has been talken before. This plan took valuable, internationally accepted capital to Germany's disposal. Through this goods and materials, which were hoarded, also in Germany became free and were given back to the market again. There was an offer for goods again. The unemployment decreased and the general prosperity increased.

The cooperative actions of the labor unions also contributed to this. Unlike the time before the "Dritte Reich" industrial unions were founded, instead of direction labor unions (socialist, christian...) They caused a great stability in the economy process. Employers' associations and labor unions got the only competence for wage settlements, the so-called free collective bargaining (in rate questions the state mustn't interrupt). The pensions were regulated newly, and for the older generation fundamentally better than before, for the displaced persons an equalization of burdens was decided on.

Israel concluded a contract for compensating with the Federal Republic, which gave important capital for the construction of the country. An intensive reconciliation politics was done with France.

The Federal Republic got nearly complete sovereignty step be step. The dismantlings (Dismantling of works as reparations for the victorious powers) were stopped. The west markets were opened for Germany. Germany was allowed to run relations by consuls and trade to other states. The Saar-region didn't come to France, but remained in Germany. The west integration of the Federal Republic was done full of determinations. This caused the reintroduction of the armed forces. The Bundestag decided 1954 fundamental the military sovereignty of the Federal Republic.The army may serve only for defense and is integrated in the western defense alliance by the NATO (western defensive alliance under leadership der USA). This couldn't be realized without serious inner discussions. 1955 the Federal Republic got the full sovereignty, however, this didn't refer to Westberlin. At this the victorious powers kept themselves a responsibility for Berlin and whole Germany; this should be regulated in a peace treaty.

The good economic situation of the Federal Republic and the difficult economic and political conditions in the DDR caused the flight of many ones out of the DDR, which couldn't be stopped by this state. The government of the DDR built a wall 1961, to refuse the people the entrance to the west. The worldwide east west conflict became clearer and clearer, by a visible border in the middle of Germany (with death strips and set-guns). However, it shows also a serious intellectual conflict between communism and western democratic systems. This conflict left also a deep intellectual track in the Federal Republic. The Federal Republic insisted on the right, to represent Germany foreign policy alonely.

Economic recessions after the middle of the sixties made unsure the political system. Student unrest have to be added in many western countries, connected with discussions to the ruling political system. An extraparliamentary opposition formed itself (APO). At the end of the Adenauer era factional disputes in the CDU/CSU came into being simultaneously, which caused in the end the loss of the power, first to a great coalition, and finally to the SPD-FDP. Altogether it came intellectually to a political moving to the left and to clear emphasis of liberty with tradition critical trends, this found its way also into large parts of the population. The after-war era of reconstruction was finished. The political system had to fight for new reasons. The refurbishing of the past of the "Dritte Reich" was demanded one more time solidly. At the same time political figures, like the leader of the Chinese communist Mao, with his Mao-Bible, had an intensive effect on the younger generation. 1968 after intense debates in society and parliament, the emergency laws passed, now it was possible to suspend definite articles of the constitution in special crisis situations.

The East politics loosened up. Contracts were done, primarily with the Soviet Union and Poland. The loss of areas was accepted in reality (Oder-Neiße-Line). The relations with Poland were taken back to normal. 1971 a four power agreement pased about Berlin, which ensured the free entrance of Western Germany to Westberlin and reversed. A basis contract was passed with the DDR, which should regulate the relations between the two countries, the reunification commandment of the constitution wasn't suspended by this. The Federal Republic and the DDR became members of the UNO. The normalization of the relations between the two German states should be achieved by this change in the East politics.

The shock of the price of oil, caused by the price dictation of the der oilexporting countries, showed the first time very clearly, how intensive is the dependence of our economy on the energy. This is also valid about the raw materials. The most had be imported also. An ecological movement developed, which founded the party of the greens. The super MCA (Explosion of a nuclear power station) in Tschernobyl, promoted one more time the serious scepticism against this technology. Terrorist attacks, primarily by the RAF, shattered Germany.

The NATO-double decision was done 1979, this caused the stationing of new rocket systems in the west, however, this should prevent simultaneously, if the Soviet Union would be prepared for concessions in arms control. This caused intensive discussions also within the SPD. 1982 the social liberal coalition broke, the christian liberal coalition followed (CDU/CSU and FDP).The economy developed no longer obviously up, it came to reductions in the social net. The new government continued the East politics of the previous government.

At the middle of the eighties moved the worldwide refugee problem into the center of the political discussion more and more. Right of political asylum was guaranteed in the constitution, by the experiences of the "Dritte Reich", this should be delimited now. Radical right-wing developments seemed to run down radically left-wing more and more, although it still came to several homicides of the RAF (Rote Armee Fraktion = terrorist left group).

1987 the head of state DDR visited the Federal Republic for the first time. Agreement about environmental protection, radiation protection and about cooperation in science and technology were done.

A socially change took place more to the conservative side. This caused also tensions in the income development. The fortune situation moved to disadvantage of those levels of middle and lower income. At all economic, social and also political problems after the foundation phase, the Federal Republic proved to be a stable system.

4.1.6.1.5 The forming of state organization in East Germany under the power of the Sovjet Union up to the reunification 1989

The corresponding four power agreements were kept by the Soviet Union at the beginning. Various parties were approved (CDU, LDPD = Liberally democratic party of Germany). The parties decided on the forming of a united front against the fascists. They came more and more under the pressure and the dominance of SED (Socialist united party of Germany).

The power was handled by the SMAD (Soviet armed forces administration of Germany). The local governments were built up and local elections were done. The antifascism played a great role. At this, also the concentration camp partly were continued with many, also innocent, deaths. The common aim of the denazification should be achieved with that, but it was more for eliminating of the so-called class enemies in the end. Stalinism had to be realized (named by the party leader of the communist party in the USSR Stalin, who was notorious by his brutal domestic methods). The newly set up countries and provinces carried out a land reform with expropriations.

It was seen soon, that a system change couldn't be realized alone by the KPD (Communist party of Germany). It was to little. Therefore they looked for the combining with the social democrats. Many wanted a united workers' party, however, the resistance also grew, especially as the party leader of SPD in Western Germany was an opponent. 1946 the Socialist united party of Germany (SED) was founded. It was a merged party with equal filling of the executive boards. But it was changed more and more a party of a Stalinist model and the executive boards equally filling was given up. So-called deviants were removed out of the party. As official party organ the daily news „Neues Deutschland“ was published.

1947 the first central zone administration was founded for industry, fuel, energy and trade in the zone (DWK). This was the first central institution. Their powers were enlarged, the top functions filled with SED functionaries. The central management of the economy began. The SMAD carried out a currency reform on June 23^rd. Total Germany shouldn't be seen as a bridge between east and the west, but should be suited to the east obviously. The "people's democracy" was built up, quartered People's Police was established (actual a kind of armed forces).

SED formally insisted on the unity of Germany. The Austrian model was also taken about, four occupation zones had existed there, too, and got its unity in neutrality. Up till now it is controversial, whether this would have been a serious way for Germany. The opinion of experts, also from Austria, is, that this modell couldn't be transferred to Germany because of its size. A neutrality of Germany, between east and the west, would have caused constant discussions.

The SED was altered 1949 to the model of the KPDSU (communist party of the Soviet Union) The German Democratic Republic (DDR) was founded on October 7^th, the first president was selected (Wilhelm Pieck in the past SPD). Otto Grotewohl (in the past KPD) became first prime minister. The DDR followed the eastern economic system and its committees. 1952 the countries were dissolved and a central administration of the state was established. 1954 the DDR declared itself sovereign. 1956 the national People's Army was formed. 1955 the initiations were started, as ideological fight project against the Protestant and Roman Catholic confirmation. The Marxism-Leninism became the ideology of the state by the SED. At the elections there were only single lists of all parties, of course under the leadership of the SED.

On June 17^th, 1953 mass strikes and rebellions in many big towns of the DDR began, because of the raise of the work norms. The Soviet armed forces administration took on the governmental power and suppressed the strikes with their troops. Anyway, the norm was lowered after this.

The farming became collectivized, this means socializated, and agricultural collectives (LPG) were formed. The economy altogether had suffered by the considerable reparationes to the UDSSR. Also the integration into the eastern economic system, which was dominated and exploitated by the Soviet Union, slowed down the economic development. The money (DM-East) couldn't get acceptance with regard to the DM-West. The industry and also the trade were nationalized (except the small businesses) and were continued as nationally-owned companies (VEB). These weren't run by business management principles, but by planned economy principles. This was formed more flexibly in the course of the time and a little economic upswing was get, the standard of living was higher than in the most eastern countries, but couldn't be compared to the western countries at all.

1963 Walter Ulbricht became president of the DDR, 1971 Erich Honecker. Since 1970 more intensive contacts with the Federal Republic started. It was about the international recognition in the end. 1970 the secretary president of the council Wilhelm Stoph and Federal Chancellor Willy Brandt met in Erfurt. 1972 the negotiation started about the basis contract with the Federal Republic. 1973/74 the nations France, Great Britain and the USA established diplomatic relations with the DDR. TV- and broadcast journalists of the Federal Republic were accredited (were allowed to work officially).

Domestic the tough stance became harder. The possibilities for travelling to the west and the contacts from the west to the east became restricted more and more 1968. East Germans were allowed to travel to the west only in very rare exceptional cases. West contacts became spied on. The extensive spy system was improved by the state security service (Stasi) and run through the whole country like an invisible mushroom network Scientist and critic of the regime were disciplined. SS 21 short-range missiles were installed in the DDR by the Soviet Union. 1968 sent Ulbricht German troops to Czechoslovakia. for the suppression of the Prague spring. (a peaceful revolution against the communism).

The number of those, who wanted to emigrate, which should be stopped by building the wall 1961, increased more and more. Middle of the eighties began something like an inner emigration. A „deep resignation in church and society“ spread (Bischop Forck, Berlin Brandenburg 1986). The government lost acceptance in the population more and more. The west television also contributed to this, which was allowed in the DDR, since the meeting of Helsinki 1975 about safety and cooperation in Europe (KSZE). There were only problems about the other television standard (Secam instead of Pal).

The peace movement, primarily in the Protestant church formed up clearly more and more. Since the councilian process of the churches in Europe about justice, peace and keeping the creation in the second half of the eighties, the Roman Catholic church, which lived in a strong diaspora situation predominantly, also took part. The arrest of 120 members of the peace movement and the expatriation of 54 of them couldn't solve the problems neither The peace prayers with the following demonstrations drew large crowds more and more.

At September 11^th, 1989 7000 East Germans were allowed to emigrate from Hungaria to the Federal Republic. Other ones followed from Czechoslovakia and Poland. A 20 years old arrangement had been broken by that, that East European countries block the way to the west for East Germans. Celebrating the foundation anniversary about 40 years DDR was the begin of the end. Erich Honecker stepped down. Egon Krenz took over the leadership. He avoided using armed forces. At November 9^th the Berlin wall was opened by the government of the DDR and then the border. Krenz lost his position in December. Free elections were carried out. On July 1^st, 1990 the West Deutsche Mark was imported also in DDR. The former countries were formed again.

4.1.6.1.6 The reunification

At February 14^th, 1990 the 2 + 4 negotiations began, (the Federal Republic, DDR and the four victorious powers: Great Britain, France, UDSSR and USA). Free elections to the parliament of the DDR took place on May 6^th, 1990. At the end of all negotiations there was the 2 + 4 - agreement about the German unity and the ending of the special privileges of the occupying powers. A Unification Treaty was done between the Federal Republic and the DDR. The reunification took place on October 3^rd , 1990. Germany got the full sovereignty. The unification was realized by article 23 of the constitution, which made possible a connection of the DDR to the Federal Republic.The DDR parliament had agreed to this method. A combining by article 146 also would have been possible, however, this would have provided a completely new community with a new constitution and so on ... After elections in December 2^nd 1990 in whole Germany Helmut Kohl became 1991 the first Federal Chancellors of the reunited Germany on January 17^th.

The uniting after more than 40 years separation, represented of course a great challenge. About some of the upcoming questions shall be talked.

The eastern economic system was nearly collapsing at the time of the end of DDR. This also is valid for the economy in DDR. The DDR had its markets primarily in the Eastern bloc, there was all in all a critical situation. In addition, the goods had got prohibitively expensive for the countries in the east after the introduction of the Western currency. Many goods weren't marketable in the west. In the first year these problems were covered by the consumption need forced back for a long time. The present economy then collapsed more and more. New investments made new industries, but with much less workers, so that the unemployment grew, which nobody in the Ex-DDR had known before. Primarily the women were concerned of this, because the most of them were working before. By job creation measures should be helped.

Because the grounds have high waste from the past, investments are often connected to extensive redevelopment measures. A high transfer of funds runs in the tax area and in the national insurances. May be this will last for a longer time. Common aim has to be, to create equal and good economic conditions for all. The people in the new federal states have a moral right to this, because they they had to carry the burden of the lost war much longer. The idea of a fair compensation is supported in the whole country at the same time, too. The social justice has to be ensured furthermore, too. The crisis of the labour may not be pushed simply away to unemployed.

The intellectual unity has to be reached furthermore, too. Much was common by the communication, primarily by the television, but there are also differences anyway, primarily caused on the education system. Certainly the time will let grow together many things. But e.g. the infamous work of the Stasi needs a long-term mastering. Berlin, as the capital, can also start positive developments. Germany gets also the task by this of a bridge function between east and west, about reconciling arrangement and about the help with the forming of a just peace order in a larger Europe.

For the respective systems the "enemy" was lost by the reunification. Here has to be looked, that no new nationalism comes into being, which will look down to the other ones. No new concepts of an enemy may be come into being. Germany has to be tied in Europe, keeping this open for the east. We cannot allow hostility to foreigners, because we live close together with these and live in our economy in the export solidly of the purchases by the foreign countries. We have to see in the end, that human has the greater meaning as each nationality.

We become aware more and more of having a responsibility for the nature. The resource consumption cannot continue the same way. Future generations also have a right about the nature.

The poverty, primarily in the southern countries of the world, grows. This causes unrests and great discussions, which don't let us untouched. Here has to be done much more.

The reunification is an unique chance, which wasn't expected by anyone so fast. Germany has to be grateful for this, but has to see the responsibility as well, which arises from this for peace and justice in the world.

Serving the peace, this also is in the replaced preamble of the constitution, this is task of the state beyond its borders.

In the consciousness of his responsibility before God and the people, filled with the wish, to serve as a member with equal rights in a united Europe, to serve the peace of the world, the German people has given itself, by virtue of his constitution giving power, this constitution.

The Germans in the countries Baden-Württemberg, Bayern, Berlin, Brandenburg, Bremen, Hamburg, Hessen, Mecklenburg-Vorpommern, Niedersachsen, Nordrhein-Westfalen, Rheinland-Pfalz, Saarland, Sachsen, Sachsen-Anhalt, Schleswig-Holstein und Thüringen have completed the unity and liberty of Germany in free self-determination. This constitution applies to the complete German people with that".

4.2 The approaches of democracy

"We are the people!" - The demonstrators called in Leipzig and Dresden and at other places of the former DDR. They expressed one of the old democratic basic concepts with that, that all force immediately starts out of the people. Who does control the powerful? This could be the starting-point of the English parliamentarianism. »No taxation without representation«, these were the reasons of the settlers in America to refuse the Englishmen the tax. »One man, one vote«, this was the reputation of the black population in South Africa for participation in the authority. The demand of the French revolution is not forgotten nach Liberty, equality and then fraternity.

The Federal Republic of Germany has a liberally democratic basic order. 1952 the Federal Constitutional Court had explained to this in a prohibition verdict for a political party: „The liberal democratic basic order can be determined as an order, which represents by the will of the respective majority and the liberty and equality, by elimination of any force and tyranny, an order of a state, under the rule of law, and on the basis of the self-determination of the people. To the basic principles of this order have to be listed at least: the respect of the human rights in concrete terms put in the constitution, primarily of the right of the personality for living and free unfoulding, the peoples sovereignty, the separation of powers, the responsibility of the government, the legitimacy of the administration, the independence of the courts, the various parties principle and equal chances for all political parties, with the right on constitutional education and practice of an opposition.“ It can be pointed out to this now, that this verdict was done before a long time and contains concepts as well, which have developed further. The social statehood primarily isn't mentioned. It was intention of this quotation, to make clear the complexity of the concrete democracy concept, represented by a community.

The Weimarer constitution was equipped with many plebiscite eras moments. The empire president had special authorities, to run the government business. The plebiscite fundament and the special authorities caused, by the lack of acceptance of the Weimarer state and the unfavorable outer conditions, its decline.

The fathers and mothers of the constitution have learned from these faults. This constitution has consciously prestigious character. Perhaps he is even too much revealed. This then leads to the many examinations, done by opinion research instituts, having an own effect on the will of the parliamentarians. In the constitution the fundamental rights of the people play a very important role. The experiences of the "Dritte Reich" result here. This becomes particularly clearly e.g. in article 16, which enacts the right of political asylum. In the first chapter of the constitution isn't talked about the rights of the state, but about the rights of the person. The constitution wants a federal state. By this one more power balance is got. It is the first time in a German constitution, that a constitutional status grants to the parties. In the more than four decades of its existence, the constitution has proved itself as a stable constitution, which has had influence on other constitutions.

4.2 The system concepts of the democratic state

4.2.1 The protection of peace as a task of the state

If there is one teaching from the history, then this, that the war is a life destroying power. What we have seen not only in Africa in the last years, but primarily also in Europe - many ones thought, this would be impossible after the destructions of World War II, but homicide, destruction and other various injustice happened in enormous extend. Primarily women and children were the victims of brutal force, they still are threatened for a long time after end of the war in many countries by land mines.

In the antiquity there was philosopher Heraklit (around 544-484 BC), he had said: „The war is the father of all things, all things' king“. This has often been believed for centuries and has done wrong. Moltke General and armed forces scientist (1800-1891) glorified the war as an „Element of the world order appointed by God“ and Hegel (Philosopher 1770 - 1831) saw in the peace the danger "becoming marschy" of human: We know that nothing repulses the people more than the war. Not only the destruction of material values, culture is lost, morals suffer, human lifes aren't respected any more, whole peoples come out of plumbline. War is insanity in all respects. This escalates more once again, if it is run by the modern means of the mass destruction, as nuclear weapons and land mines.

The great emperor Friedrich Barbarossa (*1122 +1190) had chiseled at the gate of the imperial palace of Kaiserswerth into the stone: „Pax et justitia" (Peace and justice). These was the fundament of his political actions. Fencing the properties and villages is showed, that this should be an area of peace, to graveyards in front of churches (which became later funeral places) a victim of persecution could escape and had protection (asylum) from the pursuer. Kaiser Friedrich II. (*1194 +1250) introduced the „king's peace" instead of the „law of the jungle“.

But also the armor for prevention of war is tremendously dangerous. What resources are used for in killing machines, capital, which is absolutely useless, yes harmful, because it permanently has to be renewed and do only cost money. What resources are bound in the research, which would be necessary urgently for other tasks, e.g. to fight illness and hunger on the world. War is even life destroying beforehand.

Many of these wares are actually no more wars in their classic meaning, wars between nations, but civil wars, explosion of bursting unsolved inner tensions in a country. Some countries suffer already for decades by such almost indissoluble civil wars. Not only the outer peace has to be protected, primarily also the inner peace.

Peace is more than the absence of war. Peace wants welfare of the people, justice, liberty, inviolability of the person, just future prospects. To this the interest compensation between the involved ones is necessary again and again. This happens in various forms in the society, let's look to the economy, how the wage disputes are regulated. A peaceful society is a life supporting society, in which the interest compensation are carried out again and again. In a situation of the total peace, the single person has the possibility about developing together with other ones freely in solidarity. Peace doesn't prevent all conflicts. These show contrasting interests. In the peace, however, it is tried to get an interest compensation without use of force. This is always the more intelligent solution opposite war. All people are included in the peace, also the future generations. No conditions may be made today, preventing a life without peace in future. (Check this word!) However, this also expects a handling nature peacefully, and not its looting and destruction.

This peace has to become social reality more and more. Society is the working together of all people and groups in a state (or beyond this e.g. the European and world society).

The state belongs also to the society. It guarantees the peace order in a society. It makes a system of laws to this and look after ist realization. It has the power monopoly for this (that means, there is no arbitrary law, the state alone is responsible for this!). The state has a territory (National territory), it is sovereign in this, that means independent of other governments. It handles its power by the government. The inhabitants in this area form the state people. Within various centuries, but also in various states, there were and are various forms, how the power was formed and how it was handled. Listed are here the monarchy (as a rule, power by one person, king etc.), the dictatorship (Tyranny by one person or one party, mostly a combination of both) and the democracy. The unit concentrates on this in the following, because we live in a democracy. (translated: Power by the people)

Furthermore the state looks for the safety of the citizens. To this, more subjects:

· The guarantor for a culture of peace in a society is the state. It makes a system of laws to this and carries them through. This corpus of laws is a high cultural work. However, it isn't allowed to stay on paper, but has to be carried through for the interest of the inner peace of a society.

· The state looks for the safety of the citizens. Definitely the not available inner peace was a great load for the people in the history again and again. It gets particularly bad, if the state abuses his power monopoly and undermines the inner peace, as it happened e.g. in the "Dritte Reich" (Nazi dictatorship 1933 - 1945).

· Important is also the question about justice. In a democratic state each citizen has human rights. Therefore all citizens are equal before the law. There is, so to speak, „no reputation of the person“, if it is about a fair verdict of a court. Therefore often the goddess representing Justitia (Justice), standing in front of many courts, has blindfolded eyes. This doesn't mean, that she goes blindly through the world, but that she doesn't look for sex or position before the law (also not for no citizens and guests in our country), but judges equal all of them. That this was a long way, we know e.g. from the fight of the women for equal rights, which were accepted by the law, but isn't carried through in the society yet for a long time.

· In our understanding of the state, the justice is even more. It is also about the social justice. At all difficulties, making this, our state shall strive for social justice and shall form it, if possible. Therefore it also is called a social state. Something gets to expression here from the idea of the equality of all people.

· To control the power in a state, there is the separation of powers. The people as the real sovereign selects the parliament as the legislative institution. The government is primarily responsible for the realization of the laws, the judicature checks, whether this is done on the basis the constitution (Constitutional court), and everything is handled the right way.

· The dignity of the single person in the democratic state, is ensured at the best by the system. He can live his liberty here. Liberty means both self-determination and participation. In his responsibility as a member of the real sovereign of the people he handles this participation. The possibility for self-determination and participation is part of the culture of a democratic state and builds up a culture of peace fundamentally, because government becomes a service to the people, which participates this by elections. The people are taken seriously in their dignity and not demoted to underaged subjects, with a high degree of dissatisfaction. On the satisfaction of the citizens a culture of peace is build up in the end.

The state has to ensure a peace order in a society. For this it makes a system of laws, it controls the realization of this. It is responsible for the safety of the state people. Respect about the human dignity and keeping the justice are his highest principles. The state is on the one hand part of the society, in a way, however, he also is an opponent. When it is part of the society, it also lives from the available peace culture in a society, it isn't able to form the fundament, but it has to protect and to support it. The peace culture is carried in the end by the people as free citizens and as the real sovereign. A culture of the peace has to be an inalienable value for them. However, the state also stands opposite to the people and has to demand the realization of the laws, that the peace order remains ensured with that.

4.2.2 Different theories for democracies

There are various positions and theories to the democracy. Some of this shall be represented briefly to the better understanding here, also therefore, because some arguments are discussed in the next chapter. The discussion refers mainly to Germany.

4.2.2.1 More conservative opinions

The democracy is a danger for the state. Carl Schmitt represents primarily 1931 an antidemocratic system of government by this thesis. The pluralism, based by the democracy, is also destructive. The state people has to be homogeneous and identical alone with himself. Only by this can be developed a clear state will. No parliaments and parties are needed for this, these are disturbing virtually. The peoples will can be recognized by the ruling, the people can agree. Enemies of the homogenity have to be eliminated or destroyed. This theory is send to absurdum by the following dictatorship, however, but it continues by single elements.

One of the main representatives of the technocratic democracy is Helmut Schelsky. (1963) He sees the technology as the decisive control center. Practical constraints and expertise require something else as a democracy, which becomes a „empty hull“ by Schelsky. The call for »more democracy« so Schelsky, has to be paid with more conflicts, less rationality, more rights for power and less objectivity (1977).

The liberal direction lookes different. In principle, it agrees to the democracy, because it is a possibility, to delimit the power of the state with regard to the society. This is done by the separation of powers in the system of the state and by representation, which guarantees the influence of the society to the state. A democratization of the society has to be kept away, because it doesn't ensure the knowledge of the facts in the various areas.

4.2.2.2 Identitytheories about democracy

Identitytheories of democracy, as told before, cause on the identity of those, who rule with those, who are ruled. The society is structured homogeneously, there is a uniform will of the people, which is seen "a priori" (from the start), the agreement is all-embracing and seperated interests are illegitimate. The bases about these ideas were done by J.J. Rousseau. On this built up Marx, Lenin and Carl Schmitt.

Capitalism and democracy are incompatible for the neon Marxist theory. In a representative parliamentary system a real democracy cannot exist. First this democracy has to stabilize the capitalism. It is organ of the power and not of the population. Basicly there is no more a plurality of parties either, because they grow closer together more and more, and a ruling class arises from them. Democratization processes are cover-ups and serve also the stabilization of the capitalism.

In the »Stamokap« (State monopoly capitalism) is distinguished between civil and socialist democracy clearly. The civil democracy is a democracy for the exploiter class. The socialist model of the democracy is „the highest type of the democracy“ at all. These are statements from the seventies and the early eighties. These considerations have less relevance today in the theory discussion, primarily since the obvious failure of the "real existing socialism" in East Europe. In this theory belong also all fascist approaches, which are seen today more as dictatorships. Such approaches become clear in state and other institutions as well, when officials think, they would know the wishes of the people better than the people itself. In the thinking of such communities no plurals approaches are permitted, they require consents, those who don't do this, and all dissidents, are destroyed or forced out, also by force.

4.2.2.3 Realistic democracy

At this "realistic sight" of the democracy it is primarily about the theoretical classification of the democracy in the Federal Republic. The reality of a modern mass democracy cannot be put in order into the conventional understandings of the meaning of democracy. It doesn't apply to the classic concept of the direct immediacy of the peoples will (how shall people rule over itself?), nor can be overlooked the phenomena of the mass parties, requirement to vote in accordance with party policy, and power connection zwischen between majority parliamentary group and government, as in liberal approaches. Three appraoches are listed for refurbishing these problems, which have provoked their critical inquiries of course.

The theory of the competition democracy (Schumpeter 1975) causes on the understanding of the meaning of democracy as a method. In the democracy is worked with the method of the competition, here get single decision competences votes, by the competition. The people doesn't rule itself, the government is „approved by the people“. This requires regular elections. Changes of government have to be possible, the rules of the game of democracy have to be ensured, like e.g. the opposition. The state compares this model actual with a company, in which the businessman (Politician), but also the consumer (Elector) wants to maximize their benefit. Is a government not successful, to satisfy the elector will of the majority, it will is voted out. So the unity between the will of the majority and the government. is made best

The experience of the apathy of the electors causes the theory of the elite power. Only by such a way the value of democracy can be ensured. It is as good as its leadership. Without such it is even hardly conceivable. If the citizens follow the political event apathetically, then they are content mostly. Too great participation endangers the stability of the democracy. Ordinary people have to be organized so, that their needs cannot be ignored (Schattschneider 1975). This is the task of the elite, which was selected by the people. A majority decides which minority rules it.

The mostly predominant theory in Germany, however, is the pluralistic democracy theory, which was presented by Ernst Fraenkel primarily. It causes on the rejection of an identity theory. There cannot be any identity among the people, nor between those who rule and those who are ruled. Fraenkel puts the consensus theory to the place of the identity theory. This causes on the situation, that we are living in a pluralistic society. The society is not structured homogeneously with its many various groups and many various interests. The people doesn't have any uniform form with a uniform peoples will, mostly it is about individuals, who try to get a uniform opinion in public matters, by a permanent rational discourse. A basic consensus is needed about the of rules of the game, that this system works. This are, among other things, the fundamental rights in our democracy, which are anchored natural rightly, by Fraenkel (in advance). This is inalienable for him, particularly because his own personal experiences in the "Dritte Reich". The observation of the public welfare can always be only a posteriori (afterwarde). The politicians are „Trustees“ of the people. This imperative mandate (the electors or the party tell the mandate holders, what they have to do) has to be declined.

4.2.3 The basis of demokraty and its fundamental elements

4.2.3.1 The fundamental values

The liberal secularized state lives of prerequisites, which guarantee themselves. This sentence of E.-W. Böckenförde has become in the meantime "standard quotations“. These prerequisites are the judging bases of the state.

For a democracy the acception of the human dignity of each citizen is inalienable basis. If this is appreciated no longer absolutely, a democracy calls itself into question. This personal dignity is the decisive normative base of the ordered living together of the people, which is the prerequisite for peace in the country and peace in the world.

The centre of human dignity is the liberty of the human person. Everyone has the right to self-determination, if he doesn't violate the rights of others or the state order. This law also includes the right to participation in the state area. Liberty is right of self-determination and right of participation. The life of a person may not be offended. Before the law the equality of the people is also valid. In the first article of our constitution these fundamental rights are enacted.

Before the law the equality of the people is also valid. There aren't any differences of the sex, the language, the origin, the political and religious opinion. It has been discussed, how far this equality also goes into the social area. The constitution has picked up this question with the concept of the social statehood. Here is expressed the call for fraternity and solidarity by the French revolution.

The liberty laws in a democracy are then put, as a rule, into the fundamental right catalogs, and include so essential elements among others, as the liberty of the expression of opinion, the religious freedom, the right to combinings, meetings, the protection of the family and the clear choice of occupation. The united nations have passed 1948 the international explanation of the human rights, in which the human rights are enacted. The human rights are on the way to become international law with that.

4.2.3.2 Fundamental values of democracy

The real sovereign in a democracy is the people. All force starts out of it. This is almost a logical consequence of the recognized human dignity, which doesn't include self-determination only, but also participation in forming the social and state area. The liberty of human doesn't allow, that he only sees himself as an object of political actions or is understood as such one. The highest degree of political participation is demanded in this kind of thinking.

The question is only, how to handle the will of a state people. Can this be found completely in a mass democracy even by the plebiscite way? The historical development and the various approaches have shown, that the way of the republic and the representative democracy ensures this better. At this the representative isn't a delegate of his electors, he has no imperative mandate, but he is obliged to his conscience and the public welfare first. The practice of the peoples sovereignty is done by regular, free and secret elections.

The authority of the state has to be mutually balanced in its execution organs. No force may get dominant. The legislative, the executive and the judicial force are listed here: the parliament, the government and the jurisdiction. This is the classic form of the separation of powers. This seperation of the force was founded as protest of the political liberalism against the monarchy. It is the best institutional safeguarding of the single person against the power of the state. This isn't realized in our democracy in the classic form any more, but in a system of mutual influencing and control.

The forces are seperated in addition vertically once again in the Federal Republic. In the Bundesrat the countries of the Federal Republic are represented, and do their influence on the whole by this. The Bundesrat ‑ parliament of members of all federal countries, the second chamber‑ plays a part in the legislation. However, the vertical separation of powers goes also up to the municipalities. The federal principle shows to advantage here; but also at the same time the principle of the subsidiarity, that everything shall be cleared there where it is possible, that means by the affected persons.

The Federal President has in this system of the separation of powers the integrated and representing function of the head of state essentially, he is not involved in the governmental power. The German president of the Weimarer republic was equipped with substantially greater powers.

The relationship of government and government parliamentary group permanently has to be secured newly. If this social fundamental agreement would break by the various centrifugalenergies of different opinions, the state would perish. For Fraenkel these bases are predefined, even „a priori“, as the existence of the state. The social groups have to be clear about this, that they run and safeguard this agreement. The state has to look for the knowledge again and again, about what does the public welfare mean, in a concrete situation. The political discussions have to be done here, which are run by the rules of a democratic state. The public welfare stated concretely is got, by Fraenkel, afterwarde „a posteriori“. In these discussions the pluralism has its place. The way is prepared here for a concrete community in the questions of the politics, if it is no part of the fundamental agreement, by the rules of »fair play«, in the fight of the opinions, here carried out necessary, a conflict compensation has to be done. The inferior has to accept the decision, but he has the right to fight for a majority, to change it.

The dialog is part of this event. This means once the discourse about the fundamental questions of our constitution agreement. This has to be done primarily by the social groups, the religions also have their particular place here.

This dialog, as interest compensation or conflict, is on the other hand also a question of the political everyday business.The separation of powers cannot work, if the powers aren't in a permanent dialog with each other. The forms of this dialog are provided in the constitution in its essential elements.

A dovetailing of this dialog is done by the parties with the society. Article 21 of the constitution forms the basis for the function of the parties in the society. It plays a part in the political development of an informed opinion of the people. Because they have such a meaning in a democratic community, they have to be organized democratically as well. The getting of their funds have to be made public.

Public is demanded for the parties. This corresponds to the principle of the public in a state under the rule of law. „Res publica“ is the republic called, this institution is named so, which looks after public things. The people has to take part in the discourse and political dialog also in this form, the more public, the more democracy. Democratic public is more than representation public, how it was done at the courts. The mass media have the task, to produce this public. However, the work of the parties also is part of this in meetings, running hearings and panel discussions and the political education.

Public opinion cannot want an absolute right. It is neither the faith contents nor philosophical truth. It represents the public will in the agreement case and has its real consequences at elections, less in the regular business of the politics. The politics states the public welfare in the scheduled method. At this the constitution organs act, which are meant for this. But also here the public isn't without any success. In the history of the democracy just the public of the judiciary, got by discussions, of the national budget and of the parliament the starting point for control of the state power.

4.2.4 Statements of the Social Teaching

4.2.4.1 The basic position of the church to democracy

Two events formed the development of the modern democracy as no others: The first American human right explanation 1776, and the French revolution 1789. There have certainly been before already democratic models, so in Switzerland and under the coat of the monarchy in England as well. But the real breakthrough of this thoughts came with the enlightenment and with these two events. Just for the American declaration of independence, however, not only the ideas of the enlightenment were meaningful, but also christian traditions of the religious freedom. It is sure, there were often religious groups, who didn't want to accept the religious pressure in the old Europe, and had emigrated to America. Their liberty consciousness has contributed to the development of the human rights and the modern democracy fundamentally.

Church hierarchy didn't experience the French revolution only as attack on old power structures, but also as attack on the church. The church had been in the Middle Ages one of the supporting columns of the feudalistic society. Its reaction was also declining correspondingly. 1773 wrote Pius VI.: „Well, this equality and liberty, so praised by the National Assembly, only wants to reverse the Roman Catholic church, and therefore it has refused, to declare it as dominating the kingdom, although this title always befitted it. (Breve: Quod aliquantum)“

This opinion lasts long time. However, this doesn't correspond to the practice of many Roman Catholics any more, and to the requirements of a modern community. So it isn't astonishing, that Leo XIII., the founder of the official Roman Catholic social teaching, even 1888 declared, that democratic forms of government were "not forbidden". At this, however, the Roman Catholic teaching has to be remained about the "origin and using of the state power". He says: „. . . the church declines no one of the many different forms, a government can have, if it is suitable, to secure the welfare of the citizens" . (Encyclical: Libertas praestantissimum)“

This then remains the teaching of the church till the experiences with the dictatorship of the "Dritte Reich". Under the impression of the wrong unleashed by these dictatorships, Pius XII. sent by the broadcast 1944 his famous Christmas message. He refers to the above-mentioned text at this, however, he continues it. He sees, that the people mistrust the dictators, who can't be called to account. The people look for a form of government, which can unite more the dignity and liberty of the citizens. It's even his opinion, that the world would not have been pulled into the devastating whirl of the war, if the handling of the public power would have been better to be controlled.

Christmas is celebrated for him, as the human becoming word of God about the human dignity. By that this concept is also introduced into the social teaching clearly. This dignity, what he doesn't call only individual but also social, he sees ensured in the present hour in suitable form in the democracy, may it be in the monarchy or the republic. He designs a picture, how people who live in a democracy, and people, who handle their power in it, have to look like. Freedom of speech is part of this, playing a part in the essential duties and victims, being imposed on the citizens. At this he distinguishes sharply between the soulless mass as the biggest enemy of the democracy, because it is weak-willed and follows each flag willingly, and the people, who is conscious about his responsibility like one personality.

The power representatives have to be an elite, putting their task over their personal interest. Otherwise there is only a fictitous democracy. In a democracy there is, by the words of the pope, also a relationship of the positive laws with the order, wanted by God, which was formed in the creation and moved into a new light by the revelation of the Gospel. For him, therefore the human dignity is the participation of the authority of God, to look like God, the dignity of the state, wanted by God as a moral community. The democracy can disregard this "hearty and insoluble connection" lat east of all types of state.

These are only parts out of the first extensive positive papal discussion about democracy. An ideal form is shown. The explanations have to be understood out of the experience with the dictatorship, and with all its terrible consequences. They are based on a nature rightly understanding of the basic principles, primarily of the human dignity. By this teaching, the democracy isn't the only possible just type form of government, however, there is a clear option of the pope for the democracy as the type, which corresponds at the moment the requirements to a national constitution best.

However, the democracy has to be reminded of this, that she has to take care for the unity of the mankind. The future of the peace depends on the acception of this principle ". This one peoplefamily is a moral demand and the culmination of the social development.

Even Leo XIII. und Pius XII. have pointed on this, that each authority dates out of God. This teaching confirms Johannes XXIII. one more time 1963 in his encyclical „Pacem in terris“. God is then the last scale for the inner validity of a law, too. Human is able to recognize this by his good sence, like the pope says with the words of Thomas of Aquin. A law, which differs from the reason, is an unjust law, and has to be called more as violence.

46. Human society can be neither well-ordered nor prosperous without the presence of those who, invested with legal authority, preserve its institutions and do all that is necessary to sponsor actively the interests of all its members. And they derive their authority from God, for, as St. Paul teaches, "there is no power but from God". (28) In his commentary on this passage, St. John Chrysostom writes: "What are you saying? Is every ruler appointed by God? No, that is not what I mean, he says, for I am not now talking about individual rulers, but about authority as such. My contention is that the existence of a ruling authority—the fact that some should command and others obey, and that all things not come about as the result of blind chance—this is a provision of divine wisdom." (29) God has created men social by nature, and a society cannot "hold together unless someone is in command to give effective direction and unity of purpose. Hence every civilized community must have a ruling authority, and this authority, no less than society itself, has its source in nature, and consequently has God for its author." (30)

47. But it must not be imagined that authority knows no bounds. Since its starting point is the permission to govern in accordance with right reason, there is no escaping the conclusion that it derives its binding force from the moral order, which in turn has God as its origin and end. Hence, to quote Pope Pius XII, "The absolute order of living beings, and the very purpose of man—an autonomous being, the subject of duties and inviolable rights, and the origin and purpose of human society—have a direct bearing upon the State as a necessary community endowed with authority. Divest it of this authority, and it is nothing, it is lifeless.... But right reason, and above all Christian faith, make it clear that such an order can have no other origin but in God, a personal God, our Creator. Hence it is from Him that State officials derive their dignity, for they share to some extent in the authority of God Himself." (31)

48. Hence, a regime which governs solely or mainly by means of threats and intimidation or promises of reward, provides men with no effective incentive to work for the common good. And even if it did, it would certainly be offensive to the dignity of free and rational human beings. Authority is before all else a moral force. For this reason the appeal of rulers should be to the individual conscience, to the duty which every man has of voluntarily contributing to the common good. But since all men are equal in natural dignity, no man has the capacity to force internal compliance on another. Only God can do that, for He alone scrutinizes and judges the secret counsels of the heart.

49. Hence, representatives of the State have no power to bind men in conscience, unless their own authority is tied to God's authority, and is a participation in it. (32)

50. The application of this principle likewise safeguards the dignity of citizens. Their obedience to civil authorities is never an obedience paid to them as men. It is in reality an act of homage paid to God, the provident Creator of the universe, who has decreed that men's dealings with one another be regulated in accordance with that order which He Himself has established. And we men do not demean ourselves in showing due reverence to God. On the contrary, we are lifted up and ennobled in spirit, for to serve God is to reign. (33)

5l. Governmental authority, therefore, is a postulate of the moral order and derives from God. Consequently, laws and decrees passed in contravention of the moral order, and hence of the divine will, can have no binding force in conscience, since "it is right to obey God rather than men " (34) Indeed, the passing of such laws undermines the very nature of authority and results in shameful abuse. As St. Thomas teaches, "In regard to the second proposition, we maintain that human law has the rationale of law in so far as it is in accordance with right reason, and as such it obviously derives from eternal law. A law which is at variance with reason is to that extent unjust and has no longer the rationale of law. It is rather an act of violence." (35)

52. The fact that authority comes from God does not mean that men have no power to choose those who are to rule the State, or to decide upon the type of government they want, and determine the procedure and limitations of rulers in the exercise of their authority. Hence the above teaching is consonant with any genuinely democratic form of government. (36)

53. Men, both as individuals and as intermediate groups, are required to make their own specific contributions to the general welfare. The main consequence of this is that they must harmonize their own interests with the needs of others, and offer their goods and services as their rulers shall direct—assuming, of course, that justice is maintained and the authorities are acting within the limits of their competence. Those who have authority in the State must exercise that authority in a way which is not only morally irreproachable, but also best calculated to ensure or promote the State's welfare.

54. The attainment of the common good is the sole reason for the existence of civil authorities. In working for the common good, therefore, the authorities must obviously respect its nature, and at the same time adjust their legislation to meet the requirements of the given situation .(37)

For the pope the right for the public power exists in the fulfillment of the public welfare. This means the keeping of the laws and the duties for the human person primarily. The active participation of the citizens in the public life belongs to the dignity of its person. The citizens can learn by this better, what is part of the public welfare.

The church has not only the right and the duty, to protect the dogmatics and ethics, but it has to employ its authority in the area of things in this world, also in concrete cases, if church teaching makes a verdict necessary. Could this be not necessary, in view of the distribution of dictatorships, may be run by single persons or groups, in many countries of the world? How credible would the church be, if it would run itself a democracy exemplarily in these countries!

There wasn't any real progress with regard to these opinions at the second Vatican council. It repeats one more time the right of the citizens, to determinine their form of government. The church isn't connected to any political system however, it is a sign and protection of the transcendence of the human person. The option for the self-determination of the citizens remains over its type of government. However, church also has to work in such states, which are not corresponding to these ideas. This is the historical reality. Here the church then has to stand up for the laws and the dignity of the person, however.

Johannes Paul II. speaks in his encyclical „Sollicitudo rei socialis“ 1987 clear words. He condemns the totalitarianism, with which a social group or party tears the power monopoly to themselves, „15... because this leads to the destruction of the true subject character of the society and the citizens as persons ...“

He also asks clearly for the replacing of corrupt, dictatorial and authoritarian regime by »democratic orders of con-participation«. He wants this process to spread and strengthens himself; „44 because the health of a political community ‑ if it is seen in the free and responsible participation of all citizens in the public life, in the certainty of law as well as in the respect and support of the human rights, is the necessary requirement and safe guarantee for the development of every man and all people".

The democratic order isn't named so clearly in any document of the church before, as guarantor of the human rights and the development of the mankind, like in this encyclical. It is against all totalitarian, corrupt, dictatorial and authoritarian systems. The pope wants, that this is reached by con-participation and becoming a subject of the citizen.

Cardinal Ratzinger emphasizes, that the democracy is a product of the fusion of Greek and Christian inheritance. Democracy can survive for him only in these foundation coherences.

The statements of the church concerning the democracy within the last 100 years show a clear development, from the toleration of the democracy up to its propagation as most suitable way to a just society for each single person and all people. By the creation of democratic orders is ensured mostly the subject character of the citizen and his participation in the public event.

4.2.4.1 About the relationship with church and state

About this relationship the paper writes a commission of experts of the synod of the dioceses in the Federal Republic of Germany 1975:

In front of the background of the today's understanding of democracy, society and liberty the state church relationship proves to be a result of historical practical reason, with really modern characteristics. It avoids extreme solutions because a long compensation process.

It connects fundamental separation from state and church with public legal recognition and factorientated cooperation. It is indicated by ideological neutrality of the state according to the "not identification " with a definite religious community, but as well also by state support of the religious communities on different fields in appreciation of their service to the society. Every over-emphasis one of these numerous components distorts the system and destroys its balance.

2. That this state church system of the constitution does justice mostly to the requirements of a liberal and ordered living together in a democratic and social community, particularly demanded to be preferred about the complete separation from state and church, can be noticed in newer parallel developments in other countries of the western world ...

Looking to this „Erosion of the extremes" can be stated therefore, that the system of the constitution as a system of the middle is rational essentially ".

3. The parallel developments of the state church system in other countries of the western world aren't only "atmospheric" nature, but they point to "solutions of factual questions, which can be compared with those in the Federal Republic...

a) The liberty of church work is in the Federal Republic not only ensured by fundamental guarantee of the religious freedom and the church self-determination, but also by a number of concrete constitutional, state church contractual and legal determinations (e.g. institutional guarantee of the religious instruction at public schools; qualification of the churches as corporations of the public law; taxation law; admittance of the spiritual welfare in Federal Armed Forces, hospitals, penitentiaries and other public institutions; guarantee of the Roman Catholic theological faculties at state universities; the right of the church, to run philosophical and theological universities, seminaries; representation of the churches in broadcast and television) ".

4.2.4.1 The order for Christians and the church

The second Vatican council has called in the pastoral constitution „Gaudium et spes“ for cooperation of all on the public life:

75. It is in full conformity with human nature that there should be juridico-political structures providing all citizens in an ever better fashion and without and discrimination the practical possibility of freely and actively taking part in the establishment of the juridical foundations of the political community and in the direction of public affairs, in fixing the terms of reference of the various public bodies and in the election of political leaders.(5) All citizens, therefore, should be mindful of the right and also the duty to use their free vote to further the common good. The Church praises and esteems the work of those who for the good of men devote themselves to the service of the state and take on the burdens of this office.

If the citizens' responsible cooperation is to produce the good results which may be expected in the normal course of political life, there must be a statute of positive law providing for a suitable division of the functions and bodies of authority and an efficient and independent system for the protection of rights. The rights of all persons, families and groups, and their practical application, must be recognized, respected and furthered, together with the duties binding on all citizen.(6) Among the latter, it will be well to recall the duty of rendering the political community such material and personal service as are required by the common good. Rulers must be careful not to hamper the development of family, social or cultural groups, nor that of intermediate bodies or organizations, and not to deprive them of opportunities for legitimate and constructive activity; they should willingly seek rather to promote the orderly pursuit of such activity. Citizens, for their part, either individually or collectively, must be careful not to attribute excessive power to public authority, not to make exaggerated and untimely demands upon it in their own interests, lessening in this way the responsible role of persons, families and social groups.

The complex circumstances of our day make it necessary for public authority to intervene more often in social, economic and cultural matters in order to bring about favorable conditions which will give more effective help to citizens and groups in their free pursuit of man's total well-being. The relations, however, between socialization and the autonomy and development of the person can be understood in different ways according to various regions and the evolution of peoples. But when the exercise of rights is restricted temporarily for the common good, freedom should be restored immediately upon change of circumstances. Moreover, it is inhuman for public authority to fall back on dictatonal systems or totalitarian methods which violate the rights of the person or social groups.

Citizens must cultivate a generous and loyal spirit of patriotism, but without being narrow-minded. This means that they will always direct their attention to the good of the whole human family, united by the different ties which bind together races, people and nations. All Christians must be aware of their own specific vocation within the political community. It is for them to give an example by their sense of responsibility and their service of the common good. In this way they are to demonstrate concretely how authority can be compatible with freedom, personal initiative with the solidarity of the whole social organism, and the advantages of unity with fruitful diversity. They must recognize the legitimacy of different opinions with regard to temporal solutions, and respect citizens, who, even as a group, defend their points of view by honest methods. Political parties, for their part, must promote those things which in their judgement are required for the common good; it is never allowable to give their interests priority over the common good.

Great care must be taken about civic and political formation, which is of the utmost necessity today for the population as a whole, and especially for youth, so that all citizens can play their part in the life of the political community. Those who are suited or can become suited should prepare themselves for the difficult, but at the same time, the very noble art of politics,(8) and should seek the practice this art without regard for their own interests or for material advantages. With integrity and wisdom, they must take action against any form of injustice and tyranny, against arbitrary domination by an individual or a political party and any intolerance. They should dedicate themselves to the service of all with sincerity and fairness, indeed, with the charity and fortitude demanded by political life.

Each citizen has the right and the duty to support the public welfare. The political parties also have to be checked on their support for the public welfare. Also the politicians, who run their honorable task under disregard of the personal advantage. There can be justifiable differences of opinion unities also among Christians about the order of this world. These shall be accepted.

4.2.5 For example our democracy

4.2.5.1 The basis of the Federal Republic of Germany

We can see again and again, how people in many states of the world are delivered to the power of arms by rulers, without any rights. In conflicts hundreds of thousands of innocent men die. Their lifes seems to be nothing for the dictators. Decisive is their demand for power, which they want to carry through at all costs. We also have our sad experiences in Germany with that, by the unutterable mass murders in the "Dritte Reich".

The fathers and mothers of the constitution have shown clearly, by these experiences of the "Dritte Reich", the weight of the human dignity as basis of each peaceful living together. The state then follows, because it has to protect these rights. In the Nazi period they said: „The single persons is nothing, the people are everything“, the new community should be founded on the dignity of the single person. Therefore the first article of the constitution is as follows:

(1) The dignity of the man is inviolable. To take care and to protect it, is the duty of all state power

(2) The German people confess therefore the inviolable and inalienable human rights as basis of every human community, of the peace and of the justice in the world.“

The following fundamental rights connects legislation, executive and administration of justice as immediately existing law. A culture of the peace is based on the human dignity, it is task of the state to protect and to promote this. The dignity of human becomes in the fundamental rights a commiting basis for the legislation, government and administration of justice

To the liberty laws belong e.g. the free unfolding of the personality. The right for the inviolability, the equality before the law, the religious freedom and confession freedom, the freedom of speech, the freedom of uniting, the liberty of the choice of occupation and the right to the choice of the workplace and the free choice of the stay. It is about, that the man isn't appreciated only in his dignity in principle.

4.2.5.2 About the forming of our democracy

We see the state reality every day. It is unavoidable in our life. If we switch the faucet in the morning, there is, as a rule, a municipal water provider, which takes care for the water. There are guidelines for broadcast and television. The traffic is directed by state laws, otherwise there would be chaos on the streets. So it is the whole day. The order structure of the state is almost everywhere. Many services have to be added, the state puts at our disposal. There were listed some things to the nature of the state (under 2.2).

It is about the state here, to this we all citizens belong. This is concretely the Federal Republic of Germany with its specific state organization. This shall be followed subsequently. It represents itself in different levels.

The most immediate level of the meeting is the municipality or town. It is a kind of the civil self-administration with the status of a corporation of public law, therefore a legal entity. The municipalities run the tasks "of the local community“. They shall promote the welfare of the citizens. The citizens select the parliaments of the self-administration. Part of their tasks are tasks, which they run in own competence (Playgrounds, swimming pools...) and duty tasks, (Welfare aid and youth welfare...). They run tasks of the self-administration, but also those in the order of the state. They are integrated into the state as corporations.

To the municipal ( = carried by the community) level belong the administrative districts. Several municipalities and municipality associations are united. They do however also state tasks.

Districts and counties are included between the districts and the country in some federal states, with various organizations and tasks up to parts of self-administration. They are added sometimes to the lower or sometimes to the upper level.

The Federal Republic is a federalist state by the constitution. (Constitution article 20,1) The word "federalism" means " federation“. It is a combination of 16 independent countries (or states) in one nation. The area with the largest area is Bayern with 70 554 km², most inhabitants has Nordrhein-Westfalen with more than 17 millions.

The Federal Republic was founded after World War II. It is based on the constitution, which passed on May 25^th, 1949.

In the constitution article 20,1 the principle of the social statehood is based. This is realized in the most different forms. It has to be looked for, so to speak, at each law.

4.3 For a culture of peace

4.3.1 Peace - a task of state and citizens

Surely you know the proverb: „The best cannot live in peace, if the bad neighbor doesn't like it.“ The proverb is said quickly, but is often seen clearly, that strife isn't always only a one-sided thing. The "living in peace" however, is a dream of the most people. Sureley you have any experiences, that there is a bit short on domestic bliss. Strife had stopped off in the family. This can become an enormous load, by which everyone can suffer with his soul and physically as well. Strife is something, what has to be overcome by our opinion, otherwise we get ill.

We see, that disturbed relations among people cause the strife in our systems, starting from the small groups up to the big ones and the nations, which also consist of people. Strife wakes consternation and aggression. There was often the situation, we wanted intellectually (!) to break the neck of the other one, we discussed with. Actually we are filled with consternation about these feelings and thoughts, we also can have, as a rule, they are replaced fastly, because we are ashamed. However, we get clear at this, which destructive strength strife may cause, by which many people come out of control. A frightening community destroying strength is in the strife, today even the strength to wipe out the whole mankind.

In the relations of human, his social nature, however, there is a great forming strength but also a destroying strength. It is able to do high cultural performances, to build up societies, to promote lives, to do an important contribution to the quality of life. But it may also poison relations, to drive people against each other, to destroy lives and to bring them to death, this is then the situation of the strife.

Everybody has to contribute the peace in his neighbourhood and in the society. In the human community primarily the state has the task to ensure the peace full social relations between the people. It is the task of the state, helping to build up, to protect and to develop further a peace order. Social studies occupy themselves with the relations of the people, and its social situation, primarily. At this the state plays a special role, because it is its task, to ensure the peace order. Basically is, that the people feel obliged to a culture of the peace, however, that they make again and again the intellectual prerequisites for the peace causing strength of the state.

4.3.2 Human is able for community, but depentent on community as well

Till now we don't know a possibility how human can live without relations to another one. The terrible experiment of the emperor Friedrich II. (1194-1250) has shown, that without emotional care, children have no chance for surviving. Wet nurses should feed and keep clean the babies only, however, they were not allowed to speak with them, to smile or to show any other signs of care. The children already died in very early age.

Human isn't formed completely by his instincts, but he has and he is able to learn. This ability and necessity remains his whole life. What the nature has given to him, isn't enough for surviving, and he needs the other ones, to be introduced into the culture of his own living area. As a rule, this is done in the family first, then in the most various culture fields of human, as game circle, nursery school and school, and doesn't end actually. By getting culture, comparable with the socialization, human will be able to live with the surrounding culture, to recognize it as his own, and he will be able to form it.

As a rule, studying starts in the experience of the reliability of the mother, primarily. The regular meals, the care and the closeness become bases of the relation and the bases of social live. The loyality becomes the fundament of the relations here. Even here this event is not at all a passive process for the child, but an event, into which it intervenes actively, I show only, how a child changes the life of the parents.

On this all further social experience builds up. The care follows in various forms, which are in the parents-child-relations. They confirm the emotional security and safety, the child finds here. This has to do something with the experience of security.

If it's talked here about, that nobody can live without relations to other ones, then means that is a human nature. This is the basic meaning of social. It comes from the Latin word „socius“ (= one, who goes along). In the end, it then means the society. In this word the dependenc and neediness of human becomes clear, this means the further meaning of social, as turning to the needy ones. Somebody is oriented socially, or it is talked about the welfare state here. In our coherence the relationship ability is named first, and the systems, formed by this, primarily society and state. But this is also meant in his social statehood.

The man as social nature is dependent on other ones variously. Our knowledge is predominantly faith knowledge. This isn't meant only in the religious meaning, but the most knowledge of our life is based on this, which we learn from others. We accept it, because we trust the other one. Without this confidence in the word of the other one, we don't have any chance of survival. Without this confidence one of the most essential forms of expression of social life fails (Relationship ability), namely the communication. It is also talked about the social nature of human. Human is basically dependent on other people.

This construction of a culture of peace begins in the families and continues in the society. This culture of peace is the basis for running the democratic state again and again. The base justified in the life is that one of a democratic state.

The experience of non-violence in handling the other one is part of this as well. It has to become a naturalness in our communities. Only by such a way, the people can learn that conflicts have to be solved also without any force.

Into this learning process of liberty and justice belong also the experiences about the protection of the weak ones, all these are fundamental values of our constitution, and with that of our living together.

We know today, that this culture creative strength is a great performance of the family, nevertheless of all knowledge around the limits and also the failures of this institution. The family gives the human fortune to the society or human capital (Sum of the human fortune by people themselve and its surrounding culture), without this the society can't live. Capital comes first from this, what you have inside your head (Latin. Caput). The creation of this fortune is recognized little socially, obviously the economy capital counts more. But without the performance of the family, the life would be impossible in society and state. The family founds by creative work the possibility to a peaceful, this means life supporting, culture, where the single person is able to unfold himself in liberty, safety and justice. It makes possible supporting relations of the people, it collaborates in a culture of the peace.

This culture of peace, which makes possible and protects the life supporting relations, exists at all levels of human living together. In the end it is necessary for all social groups. This is shown briefly:

Culture comes from the Latin word „colere“ = to plough. This becomes clear also in the Latin word for agriculture = agricultura.

The man began to break from nature by the agriculture, by the fact that he worked it on. However, he had already found for his area rules of the living together, too, which weren't connected to the instincts. He began to form his world. The spiritual culture came to this culture. Everything which nature changes and in what the man gets creative working, by what he establishes this world, we call culture subsequently. That is a never ending process, every person and every generation takes on the culture of their ancestors, have to acquire and to alter it in accordance with the new challenges and knowledge.

We have the conviction from the understanding of the bases of our constitution, that the culture has to be able to be tested, whether it is for the blessing of all.

At the moment, people work out a new key technology one more time (basic technological innovation such as the steam-driven engine), in the virtual reality of the internet by the support of computers, which represent a key technology themselves. Culture never stops.

However, how can be ensured, that this culture is life supporting and serving the peace? We expect from our tradition, that all people have free access to the cultural creations. These shall serve human and the future of mankind e.g. by this, that they don't use up the resources (Raw material, water, air..) and don't work destructively short- middle- or long-termed. For such a culture of the life all are responsible for their part and by their possibilities This makes human life possible in the great human family, including the coming generations.

A culture of peace has to be cultivated at all the above named levels. It is the intellectual basis of our state. That everybody plays a part here, by his own possibilities, is the task of all. Without these there isn't possible any excellent living together, also not of the people of the coming generations.

We have been lucky in Germany, that we have got the reunification by a peaceful revolution. The inner peace isn't reached fully yet, because there are to many unsolved problems from the past and new ones from the presence. Sometimes it seems, that our state also comes to his limits with this.

In many others countries of the world there are great inner tensions, ethnic, economic, religious ... which can't be compensated by of the state any longer or which it doesn't want to compensate at all. Sometimes even no more authority of the state at all is available, the state is tumbled-down. Whoever will look for peace, if everybody can get his own army? Those drop out of the running, who are leaved to the mercy of these terror commands and self-appointed army commanders and rescuers defenselessly. Here gets clear, which task a state has, that the people can live in peace and liberty and have not to worry all the time about their life. All of us have to support this.

The task of forming a culture of peace, becomes a world task more and more within our days. World Wars have shown us the drama of the opposite. Also the challenges of today in many countries of the world also don't let us rest. A better culture of peace has to be formed on the world, that the people still have a chance in future with that. This requires also supranational state organization forms up to a world state, to ensure this.

4.4 Questions about chapter 4. The state

4.4.1 Questions about 4.1 History and forms of state organization

4. Which three concrete states are at the beginning of the modern democracy and by what?

5. Name the two German democracy attempts, which were done before the Federal Republic!

4.4.2 Questions about 4.2 The basis of democratic state

5. Where is the participation of the Christians demanded on the democracy particularly?

4.4.3 Questions about 4.3 For a culture of peace

5. Perspektives

Our society is never a completed event, but a permanent process. The single person shall be able to live in peace and liberty in a society. This concerns no longer only the classic society of a country today, but the forming worldsociety. But here also may be found the fundaments at the base like before. The family as the decisive form of the creation and unfolding new life. There are lived the bases of liberty and solidarity. Non-violence is practiced there. That's the fundament of the society. This is demanded to organize itself in the most various areas, it has not to leave everything to the family or the state. We need a wide civil engagement, which runs the culture of a society. A part of this is the economy also, which gets global sizes more and more. Also here has to be made a culture of peace and compensation. Forms of the right to a say in the worldwide development have to be found. The state has to safeguard the peace. There are new challenges today for the state, which can be handled only, if the citizens support this. Peace, liberty and justice can be done only globally in the end. This requires one of the bases virtues of any living together, the solidarity, closing up to this situation and developing fundamental values. Liberty and solidarity are supporting piers also of world society, but also even in each family.
6. List of literature