The next question is: who is to secure the mensehenwürdiges Dasein to the aforesaid persons? Evidently it can only be those who have already, no one knows by what struggles and self-denial, won it for themselves. This proposition, like all the others of the class to which it belongs, proposes to smite with new responsibilities, instead of rewards, the man who has done what every one ought to do. We are told what fine things would happen if every one of us would go and do something for the welfare of somebody else; but why not contemplate also the immense gain which would ensue if everybody would do something for himself? The latter is ever so much more reasonable than the former; for those who are now taking care of themselves have very little strength to spare, while those who are not now taking care of themselves might do a great deal more. The plan of securing to those who have not a menschenwürdiges Dasein that blessing, is a plan for leaving the latter at ease and putting more load on the former; to the society, therefore, it is doubly destructive, increasing its burdens and wasting its resources at the same time.
The next question is: what means are to be used to give a menschenwürdiges Dasein to everybody? To this there is no answer; we are left to conjecture. The most reasonable conjecture is that the proponents themselves do not know; they have not made up their minds; they have not really faced the question. A proposition to give everybody an existence worthy of a human being, without a specification of the measures by which it is proposed to do it, is like a proposition to make everybody handsome.
Our analysis has therefore shown that this noble sentiment is simply a bathos.
