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The Rudolf Steiner Archive

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Search results 2761 through 2770 of 6549

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51. Schiller and Our Times: Schiller, the Greek Drama and Nietzsche 18 Feb 1905, Berlin
Translated by Harry Collison

If we are to feel tragedy in this sense, we must eliminate the personal and separate it from the merely human. Only then can we really understand Wallenstein. There is something super-personal that has grown beyond the personal which hovers over Wallenstein.
51. Schiller and Our Times: Schiller's Later Plays 25 Feb 1905, Berlin
Translated by Harry Collison

Thus, in the Maid of Orleans we have the effects of dark soul forces: the Maid is almost like a sleep-walker, under the influence of what we may call the demonic and is carried forward by it. She is to stand far above humanity, and only because she is a maid, has she the right to pass through the ranks of her enemies, for her country's sake, like a destroying angel.
But if you need my too-determined deed, then summon Tell and he will not fail you.” He acts, not like the others, under the impulse of the idea of freedom, but from purely personal feeling, offended paternal sense. Two lines run together, the one which concerns Tell alone, the other felt by the whole Swiss people.
We might also make a selection for purposes of education from his Aesthetic Letters; and a wholly new attitude would come into our pedagogic system. If we are to understand Schiller's plays, we must breathe the fine air of real education that lies in his aesthetic works.
51. Schiller and Our Times: Schiller's Influence During the 19th Century 04 Mar 1905, Berlin
Translated by Harry Collison

People who have grown up in an atmosphere of reverence for Schiller, will hardly understand remarks like that of Friedrich v. Schlegel in his essays on Goethe and Schiller. He called Schiller's Imagination disordered.
Nor does he present a unique phenomenon; he is typical of the romantic theory; we can only understand him if we can understand what the romantic school was after. The Romantics aimed at a new art, a comprehensive view of all art.
Hence the correspondence of Goethe and Schiller was regarded by them as very tiresome; the art-rules there discussed they took as naive. A. W. v. Schlegel, under the stimulus of the correspondence, wrote some bitter epigrams. Among themselves the Romantics thoroughly admired one another.
51. Schiller and Our Times: What Can the Present Learn from Schiller? 05 Mar 1905, Berlin
Translated by Harry Collison

The true which Schiller sought is recognised nowadays neither by science nor by art; no one understands nowadays what Schiller understood by the true. Hence comes that opposition; for we understand by the true what Schiller called the indigence of the sense-world.
We should not ask if Schiller can mean anything to us nowadays; on the contrary he must come to mean something for us again, because we have forgotten how to understand what goes beyond the purely material. Then we again shall be able to understand an art which seeks to unveil the secrets of existence.
It is of little use to open the theatres in Schiller's honour if the people who sit in them have no understanding for him. Only when we have attained to such an understanding of Schiller will there be men, who, like Herman Grimm about Goethe, will be able to speak about Schiller from the depth of the heart.
51. Schiller and Our Times: Schiller and Idealism (Aesthetics and Morality) 25 Mar 1905, Berlin
Translated by Harry Collison

The tragic was to consist in the “production of an action which aroused pity and fear and aimed at the purification of these feelings.” It was difficult to understand what was meant by that; and Lessing meditated a good deal about it. In the Nineteenth Century a vast literature grew up around the problem, and whole libraries could be filled with books dealing with Katharsis. The idea was not understood because men did not understand from what it had grown up. In Aeschylus we can still see something of this “drama of the God.”
51. Philosophy, History and Literature: Greek, Middle Age and Modern Worldviews 07 Jan 1901, Berlin

It will one day have to be counted as an eternal disgrace to German philosophy that it has misunderstood Hegel in this way. Whoever understands Hegel, it does not occur to him to want to spin anything out of the idea. Marx really understood Hegel in the fruitful sense of the word.
Thereby he came to the "unconscious" as the primordial ground of the world. It is understandable that these two thinkers, from such presuppositions, had to come to the conviction that the world was the worst imaginable.
The spirit has come into being, not developed out of nature. This must be understood first, then the thinking can form a view about this spirit developed within the natural order.
51. Philosophy, History and Literature: On Roman History 19 Jul 1904, Berlin

Incidents could occur during the brief reign of a Tribune, but on the whole this government was entirely based on trust. It was a delegated power, and the Roman understood that. He understood what it meant that he was the master and that the other, to whom the power of government was delegated, conducted it only by proxy.
From within, the Roman Caesar power conquered the power in the state. And so we understand that basically only the first emperors were true Romans. We understand that later, basically, there were not real Romans sitting on the chair of the Caesars, but people who had been elected in the provinces, and who, like Hadrıan and Caracalla, were able to seize power.
There is something going on that one must understand if one wants to understand the times correctly. If we look back for a moment to Greece and to Rome in the time of the old kingship, we will see that everywhere a direct relationship between the rulers and the ruled is involved.
51. Philosophy, History and Literature: Platonic Mysticism and Docta ignorantia I 29 Oct 1904, Berlin

The creating spirit outside grasps the mystic under three terms. This is clearly stated by Arıstoteles. He has a quite strange concept of the creator of the world.
Thinking in terms of the theory of evolution, we must understand that this world system was not always there, but that it has been formed. Wherever we look out into the universe, we must say that it has formed up to a certain degree of perfection.
Under these three masks the spirit shows itself in the universe. What lives as spirit within man is the soul.
51. Philosophy, History and Literature: Platonic Mysticism and Docta ignorantia I 05 Nov 1904, Berlin

We have seen that underlying the mysticism of the Middle Ages is the view of the threefoldness of human nature and of the whole universe.
The deepest birth of the spirit must be born from one's own soul. The mystics have all understood this. Eckhart says that what matters is not the image that has become present, but that which is always present to man.
Johannes Ruysbroek, the Belgian mystic, emphasizes this thought in a particularly intense way. The mystic understands in mysticism the lighting up of the divine source in his own soul. The mystic felt in himself, in self-knowledge, the divinity.
51. Philosophy, History and Literature: Platonic Mysticism and Docta ignorantia I 12 Nov 1904, Berlin

Cusanus drew his wisdom from the Pythagorean school. He understood what was meant by the Pleroma, the Aeon Light and the Harmony of the Spheres. - Ruysbroek and Suso are also the precursors of Cusanus in their refined and spiritually drunken way.
Deep, cozy tones of a historically unknown personality are contained in this writing. If someone wants to understand the Sat of Vedanta philosophy, he must, as in Anända he must pour himself out into the world, in Sat he must pour out his will completely.
Then in the learned not-knowing this came out in a learned and perceptive way. Knowledge and understanding were awakened to immediate, new life. The Kusanian's not-knowing is at the same time a super-knowing.

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