[582] But you must add the word ''living,'' because if you say only ''structure^a'' then the full meaning of the German^b word Gestalt^c is not grasped. Now if I say a social group, society as a whole, in a special period, is a living Gestalt, then this means what every doctor can tell you, that there is no point in the human body^d whose function is the cause of all the others, but the functioning of EACH of them is implanted in the functioning of the whole, and the functioning of the whole is determining for the functioning of each of them. In this sense the cultural functions in human groups are completely interdependent, and the whole scheme of causality^e, especially this terribly mechanistic scheme of substructure and superstructure (which have not even the dynamic element of causality in it, but is even more external and mechanical) SHOULD BE DISMISSED RADICALLY. This is my genuine criticism against Marx, but not that his so-called materialism^f has ethical^g and bad metaphysical^h connotations. Now I want to give you a description of the relationship of cultureⁱ in its economic^j-social functioning, to religion--not in terms of abstract categories but in terms of a story, namely the story of the German^k religious socialism^l, after the First World War^m. I give you this story not only because I am largely responsible myself for the theoretical formulations of this movement, but also because I believe that from the point of view of our subject during this whole year, ''Religion and Culture,'' it is a very useful model to study, because it went down to the principles not in abstracto, but on the basis of the given German situation in the year 1919.