scenarios have become rare, and there is a prevail- ing mood of climate anxiety, COVID exhaustion and the threat of an increasingly complex, con- flict-ridden world. All this does not only call so- cietal freedoms into question, but also paralyses people’s will to reach for their own freedom and self-responsibility – not only as a complete hu- man being, but also as a working person. People prefer to withdraw into known territory, stream TV series on the couch every evening or remain within their small envelope of responsibility in the firm. Security becomes the purpose of a fear- ful society, a motive that outshines all others. But if you abandon freedom to gain security, eventu- ally you lose both – Benjamin Franklin knew that. New Work could thus actually regain its social-utopian message, al- though in a new sense: we should no longer restrict the motive of freedom and responsibility to work. Work that you really, really want cannot flourish in an unfree, angst-ridden society. New Work calls for a “new society” that is dedicated to the values of freedom, self-responsibility and social responsi- bility, that supports the common good, revolutionises education and sees itself as an optimistic-innovative society. historically have also given rise to some times very different schools of thought. On one hand, this diversity of ideas en riches the intellectual debate; on the other, it makes it difficult for practition- ers to approach the subject of New Work in a structured way. That is why a conceptual offering was made in 2019 for both theoreticians and practitioners in the shape of the New Work Charter. It aimed to combine the so- cial-utopian element with the economy, the fun- damental idea of the work that you really, really want with needs of a corporate organisation. This was an advance, say some; a betrayal, say others. However, the most important aspect of New Work that continues from Bergmann to the New Work Charter lies in the emphasis on free- dom for human existence and finding meaningful activity. In the same way as a company or a soci- ety, a human being must use his or her freedom, remove the shackles of self-inflicted immaturity and develop boldly following the idea of a better future. The Enlightenment teaches us nothing less. Perhaps, however, that is also the great problem of today’s New Work: hopeful future The most important aspect of New Work that continues from Bergmann to the New Work Charter lies in the emphasis on freedom for human existence and finding mean- ingful activity. The current state of debate shows how far removed we are from such a situation. Suddenly during a pandemic the rampant spread of work- ing from home is meant to constitute New Work – as does a fruit basket or new office furniture. These kinds of re- duced definitions not only have nothing to do with New Work, but also dis- credit many companies’ serious endeav- ours to fill New Work with life – with their own New Work teams, with some- times great networking across corporate divides, with a new appreciation of working people and with targeted experiments on hierarchy, leader- ship and cooperation. To a large degree, New Work has moved away from the utopian ideas of Frithjof Berg- mann. But it is beginning to change into some- thing new. Let us give New Work a chance to improve the nature of work. New Work is not only the opportunity to revolutionise the world of work. New Work can help us as a society to look into the future, to seize our opportunity and leave our children a better world. Isn’t that worth the effort? MARKUS VÄTH is considered one of the leading thinkers in the modern New Work movement in Germany. He is author of the New Work Charter and associate lecturer for New Work and or- ganisation development at Nuremberg Institute of Technology. D E U T S C H L A N D E D I T I O N 2 0 2 2