In order now to gain a full understanding of the modern social movement, let us look at its general time environment. Also here merely a remark or two must suffice. Perhaps this phrase will sufficiently describe the modern period: there is in it conspicuously an exuberance of life, as I think in no earlier period. A stream of vigorous life flows through modern society as at no earlier time; and for this reason a quickness of contact between all the individual members of a society is made possible now as never heretofore. This has been accomplished by the modern means of transportation which capitalism has created for us. The possibility in these days of informing oneself in a few hours concerning the occurrences throughout a great country by means of telegraph, telephone, newspaper, and the possibility of throwing great masses of men from one place to another by modern means of transportation, have produced a condition of solidarity throughout great groups of men, a sense of omnipresence, which was unknown in all earlier times. Particularly is this true in the large cities of these days. The ease of movement of masses has grown enormously. And in like manner has that grown which we are accustomed to call education--knowledge, and with knowledge demands.
With this vigour of life, however, is most closely united that which I would call the nervosity of modern times, an unsteadiness, haste, insecurity of existence. Because of the distinctive character of economic relations, this trace of unrest and haste has forced itself into all branches not only of economic but as well of social life. The age of free competition has stamped itself upon all spheres of life. Every man strives with others, no one feels himself sure, no one is contented with his condition. The beauty and calm of rest are gone.
One thing more. I will call it "revolutionism," and I mean by that term the fact that never has there been another time, like ours, of such entire change in all the conditions of life. All is in flux--economics, science, art, morals, religion. All ideas on these matters are in such a process of change that we are impelled to the delusion that there is nothing now certain. And this is perhaps one of the most important considerations for the explanation of the real meaning of modern social agitation. It explains in two ways. In it we see the reason for that destructive criticism of all that exists, which allows nothing as good, which throws away all earlier faith as old iron in order to enter with new material upon the market. Also, it explains the fanatical belief in the feasibility of the desired future state. Since so much has already changed, since such wonders, for which no one has dared to hope, have been realised before our very eyes, why not more? Why not all that man wishes? Thus the revolutionism of the present becomes fertile soil for the Utopia of the future. Edison and Siemens are the spiritual fathers of Bellamy and Bebel.