The following essay attempts to give a concise account of the principles of Social Threefolding.
Social Threefolding is a form of governance that has new and important insights to offer regarding the functioning of modern democracies. Social Threefolding is so named because it recognises not two but three distinct areas of social life.   The two areas with which traditional and conventional governance concerns itself are those of rights (polity), and work (economy). The third area has always been recognised to some degree; but how it 'fits in' in a modern democratic society is a real challenge. This is the area of cultural life generally (education, religion, the arts, etc.). In Social Threefolding this is called the free spiritual realm. A conscious and clear recognition of the relationship that this free spiritual/cultural realm has, or should have, to overall governance is crucial to a correct understanding of what Social Threefolding actually is. And once this is understood and accepted, it will also be clear that Social Threefolding has a vital role to play in the adaptation of modern social forms and practices in order to make them fit for the new era we are now entering.

In terms of recent history, the conceptual origins of Social Threefolding can be traced back to the French Revolution, which was guided by the principles of Liberty, Equality, and Fraternity (1). In general terms, Liberty (freedom) is associated with the free cultural sphere, Equality with the political or rights sphere, and Fraternity (brother-and-sisterhood, or simply 'sharing') with the economic sphere. Although much progress has been achieved in Ireland (and elsewhere) as a result of the social changes inspired by the French Revolution, much remains to be accomplished regarding its threefold guiding principles, and their relationship to one another in terms of effective governance.

In answer to these questions, Social Threefolding highlights the primary need for a clear separation of the three spheres, and educates how this can be done with regard to effective governance in the modern world. This separation must take place before each of the three principles of Freedom, Equality and Brother-and-sisterhood can become fully effective in the community at large. This was not sufficiently understood in the French Revolution. It may be said that the time was not right then for Social Threefolding. Now however, the threefold nature of society has manifested itself very clearly with the arrival on the scene, alongside the two well recognized power blocs - polity and economy - of the increasingly organized Civil Society Movement. This latter phenomenon can be viewed, in terms of this essay, as representative of culture as a whole, or of the holistic influence and power of culture generally. It may also be regarded as the 'third force' much talked about in recent times, and will be discussed in more detail below.

Conventional governance does not in any way attempt to differentiate qualitatively between the three distinct spheres of polity, economy and culture, but rather uses the political or rights sphere only to determine and regulate the functioning of all spheres. Paradoxically, or perhaps inevitably, this, in recent times, and especially since the advent of globalization, has led to the purely economic sphere becoming so powerful that nothing seems capable of controlling it. It is common knowledge nowadays that conglomerates such as the transnational corporations (TNC's) have become so powerful that they actually dictate law to governments, that indeed they are in many cases stronger than any individual government. The result of all this is that the present system of democratic governance has in effect lost the ability to either understand or control what is happening in the world. Nations do not understand what is happening in their own spheres because they cannot understand what is happening globally. For this globalization process is driven by corporate, often very secretive elites, who hold the reins of power, but, as a general rule, do not possess either the moral capacity or ethical interest to regulate it. However, the forces of this corporate hegemony* need to be consciously understood and checked, because if they are not, human and social values, together with the state of the environment generally will continue to decline.

Everywhere nowadays one sees signs of this decline, while the citizen, whose one positive way to make an impact for change, i.e. through voting, takes less and less interest in this democratic process. This lapse of interest in voting is perhaps the surest sign of the growing weakness of traditional forms of democratic governance.
Concomitant* with these developments however, an 'alternative society' is everywhere making its presence felt. This signifies both a disenchantment with old social forms, as well as a healthy and proactive thirst for a new kind of society, one which places, or tries to place, genuine human, ethical and moral values at its centre. Social Threefolding has its place, its foundation even, within this search for alternative or new social forms.

The idea of Social Threefolding is not entirely new. It has been around for about 90 years. The idea was first mooted before the First World War in Germany. The founding, basic, and working principles of Social Threefolding were articulated, characterised and sown in Germany by Rudolf Steiner (1861-1925). However, it is only in recent years that it has begun to attract a wider attention. The impetus for this stems chiefly from what used to be loosely called the voluntary sector. However, the character of this sector has changed very much in the past quarter of a century (approximately). There are very many reasons for this change, not the least of which is a growing awareness of the destructive tendencies inherent in what may be called the 'corporate culture' of our time, referred to above.

It is reckoned that there are over one million non-governmental organisations (NGO's) operating at present in the world. Ireland too has a growing number of such civic groupings, more or less organized, because they do not find their place easily within either of the two existing spheres of government (the polity and the economy); however, they are also not to be simplistically accounted for through the older designation as 'the voluntary sector'. This therefore is truly an emerging 'third force' or sector within society. And it is this which may in fact be called the Civil Society Movement. It is a movement that is at present undergoing great consolidation worldwide and is, in the process, becoming increasingly conscious of itself as a powerful new grouping and force in national and international affairs. The increasing trend towards globalization, being driven primarily by the purely economic and therefore very narrow corporate interests of the TNC's and their allies, is challenging the Civil Society Movement generally into acquiring a true knowledge of itself and its place within governmental structures generally. Because of this emerging consciousness, those holding power in the two traditional spheres - polity and economy - are engaged in harnessing this new force into one or other, or both of its realms.
However, a careful analysis of the emerging situation regarding this new 'third force' - something Nicanor Perlas has done admirably in his book on Social Threefolding, Shaping Globalization - reveals it to be in possession, or in the process of acquiring a power quite separate to political or economic. Perlas has also shown that this emerging situation can only be fully understood through the concepts which guide the Threefold Social Order where the principle of Liberty or Freedom is the one governing the realm of culture generally. Broadly speaking the Civil Society Movement falls into this category. It is primarily a cultural movement arising out of the free spirit of individuals uniting all over the world in a common drive to make the planet a safe and nurturing organism for us and our children, something that is under the severest of threats on many fronts. This movement's power can therefore rightly be called 'cultural power', and as such it must, in order to effectively wield, retain and develop this power, operate in total freedom.

This means that those who are working as either employees or as voluntary activists within the Civil Society Movement must keep themselves as far as possible free from being drawn into either purely political or purely economic activity, and rather determine to engage their energies in a purely cultural type of activity. Of course, it is not easy to define this, or visualize clearly how it is to be precisely done. In this regard there is much inner and outer effort required by all who would wish to become part of this socially transforming process. Given the kind of world that we are now entering into, it is only a qualitative deepening of the moral commitment, and even visionary capacities of all socially active individuals, that will bring about the required changes. However, the ideas, ideals, and wisdom contained in Social Threefolding, which are rich, inspiring, and spiritually nourishing in themselves, as well as the practical experience of the many people and organizations around the world who have been traditionally guided by these principles, can point the way forward in this present phase of transition. Ireland should become part of this worldwide process, for it has much to offer, especially in the cultural sphere.

Essentially however, Social Threefolding has to do with a new kind of governance. But we speak here of governance co-ordinated at all levels - local, national, and global. Democracy, adapted according to the ideals of Social Threefolding, can bring about a truly human-centred or holistic form of governance, one capable of meeting the varying needs of each individual whoever or wherever they may be. Social Threefolding provides the basis for social conditions in which each individual's contribution, no matter how small or how great, is fully and unambiguously recognised, valued, and integrated into the whole.

Social Threefolding is thus a form of governance in which all work is valued, valued that is for human and cultural reasons, and not merely according to 'productivity levels', monetary, or other kinds of narrow capitalistic values. However, it should be noted that Social Threefolding is not anti-capitalist. Rather, it promotes humanistic attitudes and practices regarding money and its use, the most important of which has the ultimate aim of eliminating the buying and selling, and the exploitation generally of human labour, a practise that traditional and modern forms of capitalism heavily relies upon for its success.

It may be said that once, without prejudice, a person becomes conscious of them, he or she will almost certainly see the truth of the principles and ideals of Social Threefolding, and will want to work and live according to them. There is an ideal element involved which goes to the core of the human heart and human thinking generally (2). In this regard the preamble to our own Irish Constitution is relevant. This preamble has a threefold tone echoing clearly the principles of the Freedom, Equality and Fraternity. For, in the poetic way in which it points to the need to cultivate the virtues of Prudence, Justice and Charity, our Constitution's preamble is endeavouring to raise consciousness in the citizens regarding the need for true economy (Fraternity/Prudence), equitable politics (Equality/Justice), as well as encouraging a generous and free spiritual expression of all in their civil activity (Freedom/Charity).
When the principles of Social Threefolding were first articulated they were in fact taken up by many groups of individuals, but not by any government. In a relatively small way therefore, it has been operating in the world for quite a long time. In Ireland also some groups and communities have been aware of and try to work with Social Threefolding. But just because it is not an 'ism', an ideology or a 'programme for government' etc., (it has for instance little to do with the traditional right/left socio-political divide) it has not gained the attention of the wider public. The emerging 'third force' or the Civil Society Movement can change all this.

In terms of governance, Social Threefolding demands that this newly emerging 'third force' be correctly interpreted if both local and national, and indeed world governance is to retain and develop the true ideals of democracy. Social Threefolding can supply the insights into resolving the many and crucial tensions at work in the complex socio-political, and economic climate of the modern world
A lot is at stake therefore at the present time in terms of both national and world governance. The place or the location of power - in reality (as the word implies) always local - becomes increasingly the point at issue. It is becoming widely recognized that individuals acting on their own, or associating for a common cause, have great power at their disposal provided they refrain from becoming directly involved in either of the two traditional sectors. This can rightly be called 'cultural power'. But what exactly is this power, and how does one correctly use it? These, by definition, are not easy questions to answer.
But we can be quite sure that here is a power that arises out of the creative and imaginative spirit of socially concerned individuals. Creatively applied, the power of the human imagination is therefore a key element here. Ultimately however, these are the kinds of questions that only an active engagement with Social Threefolding will provide a satisfactory and long-term answer to. A healing transition in social forms and social life always implies an element of experimentation, even pain.
One of the reasons we have this new force emerging in the world is because the rich diversity of human culture is everywhere greatly threatened by the seemingly uncontrollable juggernaut of unbridled, but elitist, market forces. These forces are wedded to a consumer-driven, mechanistic view of life, leading to a sterile, global mono-culture. The artistic or creative instinct of individuals and groups everywhere are, quite naturally, rising up against this suppression of their truly human spirit. Ultimately what can really only combat this corporate trend, everywhere apparent in modern life, is a true and full image of the human being. For in the 'corporate culture' this precisely is what is being lost.

The question of how human, spiritual/cultural power is to be handled is thus the crucial one. Here there is no doubt but that moral qualities and genuine humanistic values must come to the fore. Moral qualities however cannot be either legislated for (polity) or bought and sold (economy). They must be activated freely, and allowed to arise out of each individual's imagination (guided if need be) if they are to be genuine and suited to the overall needs and demands of the modern human being. The two existing realms of governance must therefore learn to accommodate this rising tide of desire for real freedom without destroying it by subsuming it into either of its existing realms. And the more one understands the basis of Social Threefolding the more one sees that only an integration of its principles into the social life and general fabric of modern communities will ensure the survival of a truly civilized and genuinely human life on the planet. However, much intellectual baggage, prejudices, and various other kinds of blockages need to be overcome by all if such a humane transition is to be accomplished in the community at large.

It can be seen therefore that Social Threefolding is very human-centred. Its basic principles derive from an understanding of the threefold nature of the human being, him- or herself. We are beings who, as virtually all philosophers recognise, at our most basic level think, feel, and act. These can easily be seen to correspond with the principles of Freedom, Equality and Fraternity. At another higher level, this trinity can also be understood as appertaining to body, soul, and spirit (3). Common sense suggests that the social organism, if it is to be a healthy one, should model itself on the basic human organism. It should have the three basic aspects clearly delineated, with specific tasks, laws, rewards etc. appertaining and designated to each sector. No one sector should be allowed to dominate the other.
Conventional governance caters or tries to cater consciously for only two aspects of the social organism, those of the body and soul, i.e. everything to do with work (body) and its rewards (soul). Because it is not allocated a clearly articulated or legally defined separate sphere, the third, the cultural, or the free spiritual realm, is not consciously dealt with at all within the framework of existing concepts of government. It has of course to be somehow accommodated within these structures, but this is often accomplished via discretionary, opaque, or even conspiratorial methodologies. The problem at bottom is in the moral sphere, but needless to say, paying lip service to ethics, religion, God, etc. is not an answer. Genuine moral integrity and true spiritual awareness is what is now required. The increasingly exposed 'sweaty underbelly' of the corporate culture is making this plain enough. Of course such moral attributes as we now require do not come easily. However, gaining a correct understanding of the free spiritual/cultural realm, as the central task of Social Threefolding, paves the way to a more humane world precisely because it challenges individuals to change for the better. The thinking behind Social Threefolding is 'news', or is new in the very best sense of the word. It has the ring of the 'good news' about it. Moreover these new, fresh thoughts must make their way with increasing efficacy into the social organism if it is to save itself from the many obvious, appalling and approaching evils.

Thus, if any person is to be a genuinely committed member of a threefold social organism, or indeed is even working towards its implementation, this by definition imposes on the individual concerned a responsibility for change, for inner or spiritual work, a work which by its nature is totally free from any kind of external obligation or control. There has to be an implicit recognition in all Social Threefolding activity of the value attached to the unique spirit of each and every human individual on the planet. Social Threefolding engenders a genuine ethical individualism which does not conflict with communally accepted standards. This is perhaps one of its greatest attributes.

In conclusion, it should be understood that this essay has merely attempted to offer, in the broadest possible manner, the general but basic principles of Social Threefolding. For those who wish to do so, its application to society may be studied in detail on any or every front. There is a growing literature available in this regard. But much also needs to be done. The specifics of how the three realms interact with one another are central to this work. But because the threefold organism is centred primarily on the human being, there can be no hard and fast rules as to where one sphere ends and another begins. The diversity of human types within each situation and place, together with the characteristics and qualities of the place itself must all be taken fully into consideration. As indicated above, Social Threefolding is not a cleverly thought-out 'programme for government' in the conventional sense. Nevertheless because understanding the basics of it is quite simple, Social Threefolding can at any time begin to operate in any group, especially in the economic sphere. Dealing with the minutia of the proper and integrated functioning of the three realms is in fact the key practical exercise involved. This however should also become an educative process in the deepest human and spiritual sense for all concerned. And from its correct or successful application in one group, Social Threefolding spreads naturally out to others. Its growth in the world has been and will continue to be organic in the best sense of this word. The cooperation of existing governmental structures and the 'threefold friendly' forming of governmental policy (as our Constitution encourages) can, of course, be crucial to the emergence or expansion of such a healthy impulse. Moreover, it can be confidently stated that the best possible approach to the problem of formulating general governmental policy in terms of genuinely sustainable development, would be to adopt such a 'threefold friendly' stance. This hugely important idea of sustainable development is at present in danger of losing its impetus, meaning, and value through 'slogan politics'. However, as an antidote to such an unhealthy sign in the body politic, all conscientious public servants should take an active part, or at least a healthy interest in Social Threefolding. In any event, no individual or group from any sphere of society should be, or should feel excluded, if they wish genuinely to be involved.

In any party, group, society, or institution, indeed anywhere people together recognise, practise, or are consciously trying to develop Social Threefolding, the prevailing mental and physical condition will be greatly enhanced. Put in simple terms, Social Threefolding is a wonderful human resource just waiting to be tapped and developed for the good of society at large, and indeed of all beings on the planet.

1. The term 'The Threefold Social Order' can also be used with reference to the same ideas and principles.
2. The practical application of these ideals can become the subject of future articles. Here, because it will be 'news' to most, I am only trying to indicate the general principles of Social Threefolding.
3. Correspondences based on this understanding can be greatly multiplied, with a highly illuminating effect on thinking or 'thought power' generally.

For further reading:
Perlas, Nicanor; Shaping Globalization: Civil Society, Cultural Power and Threefolding; available from: www.cadi.ph or Amazon, or the author of this essay.
Steiner, Rudolf; The Renewal of the Social Organism; Spring Valley, New York - the Anthroposophic Press, 1985.
Cohen, Jean and Andrew Arato; Civil Society and Political Theory; Cambridge, Massachusetts: The MIT Press, 1994.
Useful websites:
www.globenet3.org; www.threefolding.net

For further information on Social Threefolding in Ireland, or on the pending visit of Perlas to Ireland, contact This e-mail address is being protected from spam bots, you need JavaScript enabled to view it