Functional Threefoldness in the Human Organism and Human Society

By Johannes Rohen. Adonis Press, 2011, 156 pgs.

Review by Sarah Hearn

Johannes Rohen’s reputation as an anatomist is far reaching: his most famous work, Color Atlas of Anatomy, appeared in seventeen languages. A much lesser-known work, a textbook entitled Functional Morphology: The Dynamic Wholeness of the Human Organism, has received high praise in U.S. anthroposophical circles since its publication in 2007 and served as the foundation for his latest book, Functional Threefoldness in the Human Organism and Human Society.

Functional Threefoldness is an ambitious work. In it, the author endeavors to extend his functional methodology, which he has spent decades applying to the human organism, to identify sound functional principles for a different kind of organism that is arguably just as complex, ailing, and enigmatic: human social life. Rohen is humble in his approach; from the outset he assures the reader he is well aware that “playing with analogies is epistemologically unsound and quickly leads to a dead-end.” He goes on to ensure readers’ interest and attention by essentializing the comparison between these organisms to those based on relationships between functional systems and processes, as opposed to stagnant, singular structures (e.g., cells). As such, it is more the how than the what of the human organism that Functional Threefoldness explores as being relevant and illuminating in regard to a healthy social life.

With an approachable balance of brilliance and modesty, it’s clear that Rohen’s ideas are born of deep work and close observation of health, function, and relationship in the human organism. His points of departure easily engage the reader, asking the simple yet urgent questions: what can we perceive here, and what can we learn? He first provides an overview of the threefold organization of the life processes (nervous, rhythmic, and metabolic) of the human organism. This short chapter is refreshingly dynamic even for those fully conversant in the study of anatomy and physiology, yet the content is straightforward and palatable enough for the layperson whose memory of high-school science wobbles. In the following chapter, he offers matter-of-fact descriptions of the threefold organization of the processes of social life, differentiated as the legal-political, cultural, and economic systems. Rohen describes these spheres as autonomous yet interdependent, as articulated by Rudolf Steiner and others. Thereafter, he offers a functional analysis of our current social systems with an eye toward the healthy and distinct roles of the threefold principles of equality/democracy; cooperation (brotherhood); and freedom in the legal-political, cultural, and economic spheres of social life.

To a point, Rohen, while original in his articulation, generally follows the party line regarding the nature of social life from the perspective of social threefolding (to the modest extent that such a consensus exists!). However, he goes on to forge important new ground and specificity in his analysis of the workings of threefold ideas and ideals. His investigations lead him to justify the existence of an “inner threefoldness” within each sphere of social life that is not merely espoused as a vague concept, but is unfurled in subsequent chapters with great precision and care. Rohen’s method of perceiving symmetry between the functional threefoldness in the human life processes (e.g., the central nervous system, the spinal cord and spinal nerves, and the autonomic nervous system) and in the spheres of social life (e.g., production, distribution, and consumption in economic life) provides a well-organized method for understanding the possibilities for balance and holism in the functions of social life. In his words “this dynamic, yet clear understanding of the human organism can therefore be viewed as an invaluable model for the structuring of the social organism” (p. 45).

But perhaps the pinnacle of his analysis is his delineation of how each of the threefold ideals has a rightful and healthy home within each of the three spheres of social life, just as the human organism’s systems are active according to functional principles, which are adapted to respective sub-systems. Accordingly, while the cultural sphere exists under the flag of freedom, Rohen makes sound argument for specific cultural functions and institutions that require freedom to be their guiding principle through and through, and others for which the principle of cooperation or democracy must be active alongside the principle of freedom. A more detailed treatment of these pictures goes beyond the scope of this review. Suffice it to say, however, that anyone seeking more specific imaginations of Steiner’s picture that each sphere should have its “own administration” will be pleased with Rohen’s offerings, at the very least as food for thought, and at most as entirely amenable to Steiner’s indications.

Rohen does a commendable job articulating his vision without falling victim to the potential stasis that charts and schematic diagrams can pose to a reader. His descriptions maintain the sense of living complexity inherent in the systems of his analysis. And, in good pedagogical form, he seems to encourage his readers to think through his analysis, providing ample explanation and helpful supplementary examples. At times, Rohen seems naturally to follow Steiner’s pedagogical indications regarding characterization, stating that “the making of many definitions is death to living teaching” (Steiner, R., Study of Man, Rudolf Steiner Press, 2011). Rohen offers many characterizations of the principles and ideals of social life, and multiple contexts in which to examine them at work. In this way he provides his readers with the opportunity to “battle their way to understanding these connections” (p.99), which he believes is the backbone of understanding the basic features of pathology in social life and mustering the necessary courage and initiative to heal society.

Rohen’s method is at once scientifically diligent and artistic, poetic and metaphorical. In one instance he calls the reader’s attention to the oft-promoted coupling of the economic sphere and the metabolic process (given their respective transformation of substances, etc.) But he swiftly points out that the social organism is “fed” by the education, ideas, and innovations of the cultural sphere— without which we would “starve.” Employing further artistry, Rohen presents lively pictures of threefoldness within the legal system, such as characterizing the legislature as the central social networker and “heart of society,” sensitive to the needs of the people in the same way the heart monitors blood supply to a given organ and reacts accordingly; or describing the “social breathing space” provided by the judiciary (1) and the reintegration process that the executive, law-enforcement functions can enable for social deviants, just as the immune system carries out reintegration processes (here he also draws an analogy to certain types of white blood cells that “patrol” the organism in search of foreign bodies). Rohen continuously brings fresh analysis and imagination to the nature of social life and to threefold ideas for those with or without prior acquaintance with these fields.

Indeed, in addition to a thorough treatment of the spheres of social life and their functions and relationships, Steiner’s indications that relate the judiciary functions to freedom and the cultural sphere. Rohen specifically tackles a few hot-button issues that generally elicit conviction and/or confusion from people on both sides of the traditional political spectrum. One such issue is the nature and role of money, which Rohen relates to the circulation of blood, providing an informed diagnosis of the current monetary system’s pathology, most notably of the commodification of money itself and its status as the “unfair competitor” of real goods and services. In response to these realities, he provides clear and eloquent descriptions of the proper role and function of money in a threefold social organism. In his analysis here and throughout, Rohen is diligent in citing both anthroposophical and non-anthroposophical sources, both contemporary and time tested. However, while he points to some successful examples of regional currencies from the 1930s, he makes practically no mention of the more than 2,500 alternative currencies currently in existence, which have varied degrees of success and equally wideranging (usually unconscious) alignment with threefold principles. It is also worth clarifying that in the U.S., from which he draws various examples regarding money, regional governments are forbidden to issue regional currencies, but local or regional cultural entities (e.g., nonprofits) can do so, with some guidelines and restrictions.

Rohen outlines other examples of “social pathology,” including the commodification of land, labor, and capital, and offers a brief treatment of the state of healthcare, education, and other cultural services. In addition, he points to automation, deregulation, and other culprits of our social unhealth. In each of these cases, Rohen paints a bleak picture of the current state of affairs and of the pathological growth in already unhealthy systems, and illustrates how these tendencies are stark aberrations from the robust and healthy functional threefold pictures that he has outlined. Although Rohen offers some important suggestions for the redemption of our ailing systems, he fails to mention what seem to be some of the most hopeful examples of positive change, such as community land trusts and worker-owned co-ops (though he does mention profit sharing with employees).

Generally, this is more an academic treatment of relevant themes than a call to action; a beautiful map of what’s possible, but without a clear navigation tool or vehicle for getting there. To his credit, Rohen clearly qualifies his intentions from the outset, stating that “how such things should be tried out in practice is beyond the scope of this book.” Yet the book’s final inquiry, “What Can We Do?” almost begs the reader to engage in just that question. Rohen’s strongest advice is, first and foremost, to have a clear understanding of how social processes work.

Perhaps after heeding his recommendation, one could turn to the advice of another author (and activist extraordinaire), whom Rohen references with admiration: Nicanor Perlas. While Rohen offers Perlas much praise, he also states that “so far, unfortunately, civil societies are not sufficiently organized to constitute a third force capable of bringing about healing processes in modern society” as Perlas proposes. However, since the publication of Rohen’s book, we’ve experienced more and more conflict, bloodshed, and the censorship of various freedoms around the world, not to mention a historic economic crisis. In the same time frame, however, Nicanor Perlas ran for the presidency of the Philippines, and more recently initiated a new civil-society organization, MISSION, which is showing signs of becoming just this kind of much-needed third force in society. In addition, millions of people worldwide have come together in solidarity as part of the Occupy movement. If we can marry this emergent cultural force with the wisdom and knowledge of social processes and threefolding that Rohen so vividly describes, perhaps we can take some real steps toward healing. But perhaps here the analogy with the human physical organism falls especially short. Affecting systemic, positive social change requires the free, conscious, inner and outer activity of human beings working together out of insight, and for this—and perhaps just as well— there is no analogy.

Functional Threefoldness brings a new voice and perspective to many of the long called-for reforms and new ideas of threefolders and some of the larger circle of individuals and organizations seeking social renewal. Rohen’s depth of understanding of the human organism is reflected in this intricate and thoughtful contribution to understanding social life, the social illness we live with as a global community, and the path to creating a healthier world.

1 Here, Rohen emphasizes the role of freedom alongside the legal system’s dominant principle of equality—in this way his contention is related to Steiner’s indications that relate the judiciary functions to freedom and the cultural sphere.