THE PRINCIPLE OF HOPE

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as the capitalist threat on its borders has ceased, this order no longer has to maintain itself with arms, against an oppressed class, but shows itself, once the cause for
oppression has disappeared, to be a mutually agreed organization and encirclement. Such concrete order is ultimately the same as the classless society, is the structure
of this non­antagonistic community per se. Concrete order appears in the unessentially Become as the control of processes of production and, in the essentially
Permanent, as the construction of a more and more central unity of goal in the human race or as the construction of the realm of freedom. This clearly constitutes a
different concept of order from that of pure constraint and of restriction; order operates in the community itself, as its immanent support. Order does not thus become a
game of course, on the contrary it retains its character as organization and realm. Precisely as organization it does not therefore necessarily contradict the most
important motif in Campanella's utopia of order: the abolition of uncontrolled cases of chance, individual cases, cases of luck (contingentia, casus, fortuna); the will to
set things to rights from a central vantage­point. And it is no accident that apart from the tolerant element as it were that expresses itself in the realm of freedom,
Marxism is also animated by the cathedral element as it were, which expresses itself precisely in the realm of freedom, in freedom as a realm. The paths to it are
likewise not liberal; they are the capture of power in the state, discipline, authority, central planning, a general line, and orthodoxy. And the goal which gives support to
every future freedom likewise shows no affinity whatsoever with the liberalism of dissociation; on the contrary, total freedom in particular does not get lost in a swarm of
frisking caprices and in the insubstantial despair in which they end, but triumphs solely in the will to orthodoxy. Thus order is likewise not a simple concept, and
Socrates would have needed a lot of the midwife's art before its essence finally appeared. An essence which in any case — even more clearly than freedom — can
only unfold in a propertyless, classless society. The essence of freedom has the will behind it, the emotional intensity that seeks to break through and boundlessly to
realize itself; whereas the essence of order has perfect logic on its side, the tangibility of what has come good or been achieved. Even the experiment of order in all
possible fields and spheres lives off this in the end, from cleanliness and punctuality to the survey of the manly and the masterly, from the ceremonial to architectural
style, from the numerical series to the philosophical system. In some of these arrangements the order is only external or imposed, like the laws of state in oppressive and
class societies. But in other arrangements,