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The Rudolf Steiner Archive

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297. Spiritual Science and the Art of Education 27 Nov 1919, Basel
Translator Unknown

And when I say, a real power of understanding physical phenomena and physical conceptions, 1 know the exact scope and bearing of my statement.
Now only do you understand it.” Anyone who smiles at the idea of such a source of strength in after life, lacks living interest in what is real in human life.
There is, therefore, no sphere of life, which ought not somehow to concern and touch the person 1 whose task it is to teach, to educate. But it is only those who learn to understand life from the spirit, who can understand it. To form and mould human life, is only possible for those who—to use Goethe's expression—are able spiritually to form il.
297a. Education for Life: Self-Education and Pedagogical Practice: Educational, Teaching and Practical Life From the Point of View of Spiritual Science 24 Feb 1921, Utrecht

But a real intuitive perception of the immortality of the soul can only be conveyed to a child under very definite conditions. If, for example, a teacher thinks, “I am clever, the child is stupid, it must first become clever” – and the teacher thinks something like this in order to make the child understand something – then the teacher may perhaps achieve something, but what really brings the child to a sense of immortality will certainly not be achieved.
If we do not have the courage to do this, then those who understand these things will not allow themselves to be used to establish private schools or to appoint teachers for them.
This spiritual fact, which alone gives meaning to our earthly development, will be grasped in different ways by each age. Our age needs a new understanding of this fact. We can best grasp this fact if we learn to understand spiritual facts in general.
297a. Education for Life: Self-Education and Pedagogical Practice: Educational, Teaching and Practical Life From the Point of View of Spiritual Science 28 Feb 1921, Amsterdam

Today, children are expected to understand everything immediately. The aim is to organize teaching in such a way that nothing goes beyond the usual eight- or nine-year-old understanding.
What one has already had in one's memory is now understood through the power that has matured. This awareness of having matured, this awareness of being able to bring something up, refreshes and invigorates the soul's strength in a way that is not appreciated in ordinary life, whereas it deserts the soul if one wants to tailor everything to the understanding of the child in the eighth, ninth, twelfth year.
It is not an abstract curriculum, but something that underlies the pedagogy of this school, just as painting can do for the painter, sculpting for the sculptor.
297a. Education for Life: Self-Education and Pedagogical Practice: Question and Answer At the Teachers' Evening 28 Jul 1921, Darmstadt

I often use an example like this: let us assume we want to teach a child a concept – one that can be derived purely from an understanding of child psychology at a certain age – the concept of immortality. One can make this concrete in natural processes, for example, in the butterfly in the chrysalis.
You reach the age of thirty, and with a certain experience it comes up from the depths of human consciousness; now you understand something that you actually took in twenty or thirty years ago, at that time on authority. This means something tremendous in life.
This is a free religious education that is taught by someone who understands it and is called to do so, like the others who teach Catholic and Protestant religion. However, it must be strictly maintained that the intentions of the Waldorf School are not to promote any particular world view.
297a. Education for Life: Self-Education and Pedagogical Practice: Anthroposophy and the Riddles of the Soul 17 Jan 1922, Stuttgart

And as little as it is present in consciousness, it is alive in the subconscious; this feeling lives out in certain anxious feelings in relation to the life of ideas, in feelings of fear. It sounds paradoxical, but this undercurrent of the human soul does exist. Most people know nothing about it, but most people, or actually all people, are constantly under its influence. And this undercurrent is an anxious current, that we could, so to speak, lose ourselves in the world, that we stand over an abyss because our world of imagination is a world of images.
We get to know the soul's departure from the body. In this way we learn to understand death through the dissolution of the will element. We learn to understand what happens to a person in death because we learn to understand what happens in a person in everyday volitional decisions.
297a. Education for Life: Self-Education and Pedagogical Practice: The Supernatural in Man and the World 01 Nov 1922, Rotterdam

And so it is taken for granted today – and from a certain point of view it is quite right to do so – that the particular structure that results from the human way of life, which has grown out of the animal way of life, can be used to derive the different organization of the individual human limbs and thus to understand the upright gait as arising from purely natural conditions. One seeks to understand language from the natural organization and from the connection that this natural organization of the child has with the older human being. And one also seeks to understand thinking itself, the cultivation of thoughts, as something that is connected with the human organization.
And so there are hundreds and thousands of exercises that are directly exercises of the will, that directly aim at a change of the will, so that the will breaks away from that which is imposed on it by mere physicality. In this way, modern man undergoes something similar to what the ancient man went through with his bodily position. For the reasons mentioned, we cannot go back to these old exercises.
297a. Education for Life: Self-Education and Pedagogical Practice: Religious and Moral Education in the Light of Anthroposophy 04 Nov 1922, The Hague

You see, it is considered so important that a child understand everything that is taught to him with his still-tender mind. This contradicts the principle of self-evident authority.
Now one understands it, now one brings it up, now one illuminates it with mature life experience. Something like this – when, at a later age, one understands out of maturity what one had previously accepted only out of love for authority, when one feels such a reminiscence coming up in later life and only now understands it – something like this signifies a flare-up of new life forces, an enormous principle in the soul, of which one is just not always fully aware.
You see, it is extremely important to understand these things at the fundamental level if we want to educate and teach in a meaningful, truthful and realistic way.
297a. Education for Life: Self-Education and Pedagogical Practice: Education and Teaching on the Basis of a Real Knowledge of Human Nature 04 Apr 1924, Prague

For one can only contribute to the formation of a being if one understands the laws of this formation. Anthroposophy leads to such knowledge of the human being. It does not look at the physical one-sidedly, as it happens in the scientific world view.
The child cannot yet absorb what is true, good and beautiful because it understands it, but something must be true, good and beautiful for the child because the beloved teacher or educator presents it as such in front of the child.
Here, too, not only a local part of the human organism undergoes a metamorphosis, but the human being as a whole. It is only at this point that the relationship between the human being and his environment unfolds, which is revealed in the more abstract conceptualization.
298. Rudolf Steiner in the Waldorf School: At the opening of the Independent Waldorf School 07 Sep 1919, Stuttgart
Translated by Catherine E. Creeger

What beautiful impulses underlay the efforts to move the educational system out of the chaos and deadening aspects of city life to the country, to rural boarding schools!
However, this is basically what we are trying to do in the case of history, in understanding humanity’s entire evolution. In the case of an individual, we must understand how a physiological process such as the change of teeth intervenes in development, for example.
Even if we are already white-haired, we must be able to unite with what growing human beings are in accordance with their essential nature. We must have an inner understanding of the growing human being. Can we still do that today? No, we cannot, or we would not sit ourselves down in laboratories and practice experimental psychology in order to work out the rules by which human understanding and human memory work.
298. Rudolf Steiner in the Waldorf School: Address at the Christmas Assembly 21 Dec 1919, Stuttgart
Translated by Catherine E. Creeger

You could feel that our faculty managed to warm and enlighten everything that was being presented to the children’s souls and hearts and understanding with the real, true spirit of Christ. Here, in accordance with the wishes of the divine spirit, we do not speak the name of Christ after every sentence—for “Thou shalt not take the name of the Lord thy God in vain!”
Children, when you enter these rooms with the other boys and girls, recall that you are meant to love each other warmly, to love each and every other one. If love prevails among you, you will thrive under the care of your teachers, and your parents at home will have no concerns and will have loving thoughts of how you are spending your time here.
May the words that ring in our souls today weave through everything that human beings do out of self-understanding, weave like a warming breath of air or beam of sunlight: The revelation of the divine from heavenly heights, And peace to human beings on earth who are of good will!

Results 5621 through 5630 of 6551

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