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The Rudolf Steiner Archive

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Search results 91 through 100 of 141

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70b. Ways to a Knowledge of the Eternal Forces of the Human Soul: The Forgotten Pursuit of Spiritual Science Within the Development of German Thought 02 Mar 1916, Bremen

Rudolf Steiner
The third person to be considered among those who created the world view from which Goethe's “Faust” and the other works of art emerged is Hegel. In Hegel, we again notice how he strives to relive in what the soul experiences in itself as an individual soul that which permeates the world, that which pulses through the world. But while Fichte sought this in the will and Schelling in the mind, Hegel sought it in pure, senseless thought. And when thought becomes completely pure, when thought does not lean on that which the senses observe externally, but when thought creates itself as free thought out of the soul, then for Hegel it is not the human soul alone but for Hegel it is the divine world-being that penetrates into the soul and that now kindles its world-thoughts, which gave rise to things outside, in the human soul as the light of the soul itself.
But Hegel seeks to bring to life in his soul those thoughts that truly bring man together with divine thoughts.
30. Goethe as the Founder of a New Science of Aesthetics

Rudolf Steiner
These letters, too, are held by writers intent on systems, to be insufficiently scientific, and yet they can be counted among the most important works ever produced in the field of Aesthetics. Schiller sets out from Kant, who determined the nature of the Beautiful in more than one respect. Kant first examines the reason of the pleasure we feel in the beautiful works of art.
I cannot agree with the latest writer on this subject, E. von Hartmann, when he says that Hegel essentially improved on Schelling on this point. I say on this point, for in many other respects he towered above him. Hegel says actually: ‘The beautiful is the sensuous appearance of the idea.’ This amounts to an admission that, for him, the essential in Art was the expressed idea.
20. The Riddle of Man: A Forgotten Stream in German Spiritual Life
Tr. William Lindemann

Rudolf Steiner
[ 1 ] Fichte, Schelling, and Hegel appear in their full significance quite especially to someone who considers the far-reaching impetus they gave to personalities possessed of far less spiritual vigor than they.
Thus Immanuel Hermann Fichte is led up above and beyond the sense-perceptible body to a supersensible body, which, out of its life, forms the first body. Hegel advances from sense observation to thinking about sense observation. Fichte seeks in man the being that can experience thinking as something supersensible, Hegel, if he wants to see in thinking something supersensible, would have to ascribe to this thinking itself the ability to think.
[ 8 ] There is no doubt that Troxler sought the way out of and beyond Hegel's thought-world more in dim feeling than in clear perception. One can nevertheless observe in his cognitive life how the stimulus of the idealism in the German world views of Fichte, Schelling, and Hegel works in a personality who cannot make the views of this trio of thinkers into his own, but who finds his own way through the fact that he receives this stimulus.
68c. Goethe and the Present: Introduction to Goethe's Fairy Tale of the Green Snake and the Beautiful Lily 29 Mar 1904, Berlin

Rudolf Steiner
That is the question that occupied not only the great minds, but the hearts of all people. Hegel, Fichte, Schelling, Novalis, the Schlegel brothers, and so on, belong in this circle. The problem of freedom is a heart problem.
And in this way it is incorporated.” In the sense of Schiller, Kant emphasized the eternal necessity too harshly in his categorical imperative. Schiller rejected this with the words: “No categorical imperative!”
70b. Ways to a Knowledge of the Eternal Forces of the Human Soul: The Forgotten Pursuit of Spiritual Science Within the Development of German Thought 29 Feb 1916, Hanover

Rudolf Steiner
And the third of those who, coming from the depths of the German folk-soul, wanted to penetrate to a Weltanschhauung, is Hegel. Hegel, from whom those who do not want to make any effort when they are to absorb something flee at the first sentences - Hegel, what did he want?
When we call to mind the spirits of Fichte, Schelling and Hegel, we see that they reveal from three different sides what can be gained from a different kind of dialogue with the German national spirit.
But he stands on the shoulders of Fichte, Schelling and Hegel! And he delves even deeper into the spiritual background of the world than his predecessors, who were far greater in terms of intellectual gifts than he was.
65. From Central European Intellectual Life: A Forgotten Quest for Spiritual Science Within the Development of German Thought 25 Feb 1916, Berlin

Rudolf Steiner
Hegel, on the contrary, was thoroughly convinced that every human being is capable of looking into the spiritual world, and he wanted to emphasize this thoroughly.
It must be said that all that was created in Fichte, Schelling, Hegel, and in the others, contains something that is not fully expressed in any of them: Fichte seeks to recognize the spiritual world by experiencing the will as it flows into the soul; Schelling turns more to the mind, Hegel to the thought content of the world, others to other things.
I have already explained it: Slavophilism appears in the first half of the nineteenth century, in the 1830s, precisely fertilized by Fichte, Schelling and Hegel; but it appears in such a way that Fichte, Schelling and Hegel are only taken superficially , quite superficially, so that one has no inkling of how Fichte, Schelling and Hegel — the tools of the will, of the soul, of thinking — actually live objectively together with what outwardly interweaves and lives through the world.
30. Collected Essays on Philosophy, Science, Aesthetics and Psychology 1884–1901: Goethe's View of Nature

Rudolf Steiner
The attempt to attribute the phenomena of life to causes that lie within the world we can observe was not attempted before Goethe; indeed, as late as 1790, the famous philosopher Immanuel Kant called any such attempt "an adventure of reason". One simply imagined each of Linnaeus' species to have been created according to a certain preconceived plan and thought one had explained a phenomenon when one recognized the purpose it was supposed to serve.
The artificial partitions between the individual genera and species had to be torn down, it had to be shown that all plants are only modifications of an original plant, all animals of an original animal. Kant had declared it impossible that we could recognize the original form that underlies all organisms and that we are able to find the lawful causes within our world of appearance that cause this original form to appear once as a lily and another time as an oak.
[ 19 ] Rudolf Virchow emphasizes in the remarkable speech he gave on August 3 of this year to celebrate the birthday of the founder of Berlin University that the philosophical era of German science, in which Fichte, Schelling and Hegel set the tone, has been definitively over since Hegel's death and that we have been living in the age of the natural sciences ever since.
163. Chance, Necessity and Providence: Probability and Chance, Fritz Mauthner's Studies of Improbability 23 Aug 1915, Dornach
Tr. Marjorie Spock

Rudolf Steiner
1 This Critique of Language was intended to provide our period with something better suited to it than Kant provided for his time with his Critique of Pure Reason.2 For Mauthner no longer believes—if that expresses it—that people seek knowledge in the form of concepts.
The more you develop a feeling for this as a result of what has been discussed today, the better it will be. On Hegel's birthday, August 27, we will build on the foundation laid today in a spiritual scientific approach to the concepts chance, necessity, and providence.
2. Immanuel Kant, 1724–1804, German philosopher of the Enlightenment, Published Critique of Pure Reason in 1781.
255b. Anthroposophy and its Opponents: Religious Opponents III 05 Jun 1920, Dornach

Rudolf Steiner
And anyone who has followed my writing throughout the decades, insofar as it is philosophical, can see that the rejection of Kant's philosophy is an organic part of what I wanted. Everything I have to say is based on a rejection of Kant's philosophy.
For someone need only glance through my writings to find what I said in my lecture: that a good part of my life has been spent refuting Kant's theory of knowledge. If someone then objects that I have introduced Kant into the lectures on St.
Now, my dear audience, if I were to speak again, say, about Scotus Eriugena or, say, about Augustine or, say, about the later nominalism, about the philosophy of Thomas Aquinas and Kant, or if I were to speak about Schelling or Hegel or about Lessing, then, ladies and gentlemen, it must be up to me whether I want to express what I have acquired through decades of research or not, and whether or not a discussion can follow from it.
34. Essays on Anthroposoph from Lucifer and Lucifer-Gnosis 1903-1908: Eduard von Hartmann

Rudolf Steiner
It was precisely the retreat of idealistic confidence and spiritualized hope for life that permeated the creations of Fichte, Schelling and Hegel that led to Schopenhauer, the “philosopher of pessimism”, achieving a late impact. Many people despaired of any kind of spiritual uplift being able to bring true elevation in life.
We must therefore imagine that the conscious ideas of the human mind correspond to an unconscious ideal in reality. Like Hegel, Hartmann also regards the idea as the real thing in things, which exists in them beyond what is merely perceptible, accessible to sensory observation.
The fact that he was originally influenced by Schopenhauer's school of thought has given the “philosophy of the unconscious” a pessimistic slant. However, it should not be overlooked that Hegel and Schelling, with their by no means pessimistic way of thinking, also had an equally strong influence on Hartmann as Schopenhauer.

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