Now, there is a genuine social justice which proceeds not from the principle of equality, but from the principle: Suum cuique — to each his own. It i… - Erik von Kuehnelt-Leddihn

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Now, there is a genuine social justice which proceeds not from the principle of equality, but from the principle: Suum cuique — to each his own. It is true that to deprive the workman of his just wage is not only a sin, but a sin that cries to heaven for vengeance. When one hinders social advance by putting barriers in the way of the diligent and the talented, one not only commits a personal injustice, but damages the common good of the whole nation, which always requires a genuine elite of ability and the contribution of extraordinary brainpower in every walk of life. And it would be socially unjust if a few individuals or certain groups had so much material wealth that, in consequence of this concentration of property and income, other classes had to live not only in povery, but in misery. Whoever lives in real abundance has a Christian duty to assist those living in wrechedness. Before we proceed, however, let us affirm that the notion of misery is different from that of poverty. Péguy has already drawn the distinction between pauvreté and misère. To live in misery means to suffer genuine physical privation: to know cold and hunger, to have no proper dwelling, to be dressed in rags, to be unable to secure medical attention. The poor, by contrast, have the necessities of life, but scarcely any more. They can borrow books, no doubt, but cannot buy them; they can hear music on the radio, but cannot afford a ticket to a concert; they cannot indulge in little extras of food and drink, but should, by self-discipline, be able to save a little. The poor have, therefore, the normal material preconditions for happiness — unless plagued by acquisitiveness or even envy, which has become a political force in the same measure as people have lost their faith. The fact that there are happy poor (alongside unhappy rich people) is beside the point. Demagogues know how to stir up terrible and murderous unrest even among the happy poor, as has been demonstrated clearly by the history of the left from Marat to Marx to Lenin to Hitler.

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About Erik von Kuehnelt-Leddihn

Erik Maria Ritter von Kuehnelt-Leddihn (31 July 1909 – 26 May 1999) was an Austrian Catholic nobleman and socio-political theorist.

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Additional quotes by Erik von Kuehnelt-Leddihn

The Christian insistence on freedom — the monastic vows are voluntary sacrifices of a select few — derives from the Christian concept that man must be free in order to act morally. (A sleeping, a chained and clubbed, a drugged person can neither be sinful nor virtuous.) Yet, the free world which is practically synonymous with the world of free enterprise alone provides a climate, a way of life compatible with the dignity of man who makes free decisions, enjoys privileges, assumes responsiblilities, and develops his talents as he sees fit. He is truly the steward of his family. He can buy, sell, save, invest, gamble, plan the future, build, retrench, acquire capital, make donations, take risks. In other words, he can be the master of his economic fate and act as a man instead of a sheep in a herd under a shepherd and his dogs. No doubt, free enterprise is a harsh system; it demands real men. But socialism, which appeals to envious people craving for security and afraid to decide for themselves, impairs human dignity and crushes man utterly.

The natural, romantic man, regardless of whether he liked or disliked the Jews, saw in them the representants of an interesting and ancient race, blood brothers of our Lord. Yet the true herdist resented the baptized or unbaptized sons of Abraham violently, and for the identitarian National Socialist, with his latent inferiority complex and his petit bourgeois lack of worldly experience, they were the worst offenders against the sacred law of uniformity.

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This pagan geocentrism has changed the very content of our culture. The "happy end" of the cheap, popular novels and the films is nothing but the outcome of the supposition that the human drama finds its ultimate conclusion here on earth. The Calvinists in their materialism took a similar attitude. The more subtle Atheist, of greater experience, has contempt for the "happy end" and substitutes for it a stubborn heroical pessimism which comes pretty near to integral despair. The modern Catholic French writers like Mauriac and Bernanos avoid the happy end in relation to this life. Paul Claudel, in L'Ôtage, expresses his disbelief in earthly justice by punishing the people of good will and rewarding the villains in the last scene of this play. For the Christian the earth is essentially a "vale of tears."

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