# Education for Life: Self-Education and Pedagogical Practice

## GA 297a — 28 July 1921, Darmstadt

### 3. Question and Answer At the Teachers' Evening

> Question: The principle of direct observation in teaching has been rediscovered in recent times. Now it turns out that when children leave school, they are helpless in the face of life when they are supposed to think. They have become stuck on the image as a result of direct observation.

Rudolf Steiner: This is an extraordinarily important pedagogical question of the present day, the question of the concreteness or the exclusive concreteness of teaching. Now this question is perhaps not so specialized, but can only be treated exhaustively by looking at the whole of pedagogical thinking. I would like to mention first of all that teaching in the Waldorf school is based on our knowledge of human development. The Waldorf school is certainly not a school of world view, but all the educational skill, all the educational methodology, all the educational handling of things that can be achieved from an anthroposophical state of mind should be put into practice to benefit the Waldorf school. In this practical respect, the insight that children up to about the age of six or seven imitate everything plays a major role. Children continue to imitate up to this age. This means that at this age, at kindergarten age, one should not actually teach in the usual sense, but should rely on the child's ability to imitate. You see, when you have been dealing with such things for decades, as I had to, you gain all kinds of experience. People come to you and ask about all sorts of things. Once a father came to me, very unhappy, and said: What should we do, our boy, who has always been a good boy, has stolen. - I asked the father: How old is the boy? - Four to five years. - Then, I said, we must first examine whether he really stole. - The examination showed that he had not stolen at all, the little boy, even though he had taken money from a drawer. He had only seen every day that his mother gave money to the delivery people from her drawer. He thought: if that's how mom does it, then it's okay - and he just took money from the drawer too. He bought sweets, but did not eat them himself, but gave them away. The child was simply an imitator, according to his age. What he did was simply an act of imitation. The point is that you don't actually lead children of this age to do anything that they are not allowed to imitate. Then begins the age of life that starts with the change of teeth and ends with sexual maturity, which is the actual elementary school age. This elementary school age simply demands – what is demanded today from some party lines must be set aside, the factual must be brought to the fore – this age demands that the child learn to understand and act on the basis of authority. It is of very special significance for the whole of later life, especially for the education during the early years for later difficult times and for everything that can happen in life, that the child during this phase of life, from about seven to fourteen years of age, accepts something in terms of authority. This relationship of a self-evident authority of the teacher and educator to the child is something that cannot be replaced by anything else for the human being in his whole later life. It would be easy to find proof of something that cannot be acquired later in life if one has not had the good fortune to have a natural authority in one's life.

And so it is at this age that the question of object lessons arises. The extreme form of this teaching method, as it is practised today, has grown out of materialism. They want to put everything right in front of the eye. They believe in nothing but what is before the eye; so everything should be put before the child. But not only the difficulties you have emphasized arise, but also others that arise on the part of the teachers. Take the auxiliary books written for teachers, in which instructions are given for visual instruction. The banalities and trivialities that are dished up there are nothing short of outrageous. The instinctive tendency is always to push everything to the lowest possible level. This is the kind of object lesson in which the child is taught nothing more than what he already knows. This is the worst kind of teaching imaginable, which provides insight in this way. The best teaching is that which not only caters for childhood but for the whole of human life. If life is not such that one still has something to gain from one's school days in one's forties or fifties, then the teaching was bad. One must be able to look back on one's school days in such a way that there are living forces in this reminiscence. We also grow as our limbs grow and many other things within us are transformed; everything about us grows. When we teach children concepts, ideas and views that do not grow, that remain, and on which we place great emphasis, then we sin against the principle of growth. We must present things to the child in such a way that they are placed in the context of living growth. Again, we cannot do this with flat, banal object lessons, but rather when we as educators face the child, imponderables then come into play.

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. One can say: the immortal soul in man is contained in it, like the butterfly in the chrysalis, only that it develops in a spiritual world, just as the butterfly develops out of the chrysalis. That is an image. One can teach this image to the child in two different ways. The first is this: one thinks, “I am the teacher, I am tremendously clever; the child is young and terribly stupid.” So I will set up this symbol for the child to represent this concept. I am, of course, long since beyond it, but in this way the child is to grasp the immortality of the soul. Now I am explaining this in an intellectualistic way. This is not the way to teach a child; not because what has been said is wrong, but because one is not attuned to the child in the right way. When I immerse myself in anthroposophical spiritual science, it is not an image that makes me feel smarter than the child, but a truth. Nature itself has created the butterfly emerging from the chrysalis at a lower level, and the process of passing through the gate of death at a higher level. If I bring what lives so vividly in me to the child, then the child benefits.

You can't just say that you should do it this way or that, but rather it depends on imponderables, on a certain state of mind that you yourself have as a teacher - that is the important thing. Difficulties arise when one stops at the flat illustrative teaching, which is becoming more and more impersonal; at the age when the teacher should play the important role as a self-evident authority, he withdraws. There are, for example, certain things that should simply be handed down to the child on the authority of an adult. You cannot teach everything to the child on the basis of direct instruction. Moral concepts, for example, cannot be based on direct instruction; nor on mere commandments. They can only be conveyed to the child through unquestioning authority. And it is one of the most significant experiences that one can have in later life, when one has absorbed something in the eighth, ninth, twelfth year, because a revered personality regards it as correct – this relationship to the revered personality belongs to the imponderables of . 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 in fact a living growth of what one has taken in during childhood. Therefore, all this discussion about more or less intuition is not so important. These things must arise out of the object itself. Also, the discussion about more or less thinking and so on, is not very important. The important thing is that teachers are placed in their proper place, that the human element is brought together in the right way in a school organization. That is the main goal. In real life – and the life of teaching and education is a real life – you can't do anything with curricula or anything that can be formulated in paragraphs. Because if three or six or twelve people sit down together, no matter what their antecedents are, what circle they come from, what education they have, they will be able to work out an ideally beautiful curriculum. If you somehow put something together in paragraphs from your own reflections, it can become ideally beautiful, the most wonderful things can be included. I am not mocking; it does not have to be bad, it can be extraordinarily beautiful and magnificent, but that is not the point. What matters is that in the school, which has a number of teachers, real life takes place; each of these teachers has his or her special abilities, and that is the real thing that has to be worked with. What use is it if the teacher can point out: this and this is the teaching goal? That is only an abstraction. What he can be for the children as a personality, in that he stands in the world in a certain way, that is what matters. The school question in our time is essentially a teacher question, and from this point of view all the more detailed questions, such as the question of teaching by demonstration and the like, should be treated. So can you, for example, teach children in an extremely effective way through teaching by demonstration? I must say that I feel a slight horror when I see these tortures with the calculating machines in a class, where they even want to transform things that should be cultivated in a completely different way into visual instruction. If you just want to go further with pure visual instruction, you will end up with clumsy children. This has nothing to do with phenomenology or phenomenalism: to develop proper phenomenalism, one must first be able to think properly. In school, we are dealing with pedagogical methodology, not scientific methodology. But we must know how closely proper thinking is connected not only with the brain and the head of the person, but with the whole person. It depends on the way in which someone has learned to think, on the skill in his fingers. For in reality, man thinks with his whole body. It is only believed today that he thinks with his nervous system, when in reality he thinks with his whole organism. And the reverse is also true: if one can teach a child quick thinking in the right way, and even presence of mind to a certain extent in a natural way, one is working for physical dexterity; and if one carries this quickness of thinking to the point of physicality, then the children's dexterity also comes to one's aid. What we have now established in the Waldorf school is much more important: instead of the usual visual instruction in manual skills, the children move on to self-forming, through which they get a sense of the artistic design of the surface. This then leads in turn to the mathematical conception of the surface in later years. This living into the subject matter, not through mere visual instruction for the senses, but through a living together with the whole environment, which is achieved for the whole person, is what we must work towards.

I just wanted to point out that such questions should be placed in the context of pedagogical thinking as a whole and that today we spend far too much time discussing the specifics.

Rudolf Steiner in response to other questions: What has been said and often emphasized before must be firmly held: the Waldorf School does not want to be a school of world view as such. The fact that it is based on anthroposophical soul-condition is only the case insofar as it is implemented in educational practice. Thus, what is at issue in the Waldorf School is the development of what can be achieved by purely pedagogical means from the anthroposophical movement. The Waldorf School does not want to be, and cannot be, a school of any kind that teaches a particular worldview. That is why the Waldorf School has never claimed – until now – to take responsibility for the religious education of the children in its care. What the one or other anthroposophist may think about questions of world view is not important. The point is that anthroposophy in the school and all that goes with it is intended to have an effect only in pedagogical practice. For this reason, the religious education of the Catholic children was handed over to the Catholic priest and that of the Protestant children to the Protestant pastor. Now it happened – this simply arose from the contemporary circumstances – that there were quite a number of dissident children who would actually have grown up without religion. For these children, religious education is now provided, but it is not considered part of the school, but rather it presents itself as free religious education alongside Protestant and Catholic religious education. We have at least had the success that children who would otherwise not have been admitted to any religious education at all now grow up with a religious life as a result. 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. The aim is not to indoctrinate children with anthroposophy but to apply anthroposophy in practice. So questions on this topic are irrelevant. At the beginning we had to find an appropriate approach to what follows from practice. We have our views about how a seven-, eight- or nine-year-old child should be taught, and these are appropriate. We believed that we had to decide these things on the basis of purely objective principles. Now, of course, the Waldorf school is not an institution for hermits or sects, but an institution that wants to fully engage with life, that wants to make capable people out of children for the sake of contemporary, very practical life. Therefore, it is important to organize the lessons in such a way that, on the one hand, the strict pedagogical requirements are met, and on the other hand, it is important that the Waldorf school is not just any institution for eccentrics. I then worked out the matter in such a way that from the time of entering school until the completion of the third class, you have an absolutely free hand in the individual years, but by the time they have completed the third class, the children are ready to transfer to any school. From the ninth to the twelfth year, you again have a free hand, and then the child must be ready to transfer to any other school, and the same applies when they have completed primary school. We are currently setting up one class each year; what happens next remains to be seen.

As you can see, it is not a matter of working from party-political or ideological considerations, or anything like that, but purely of putting Anthroposophy into educational practice. The ideal would be that the children initially – because anthroposophy is only developed for adults, we have no children's teaching, and have not yet been in a position to want to have one – would not know that there is an anthroposophy, but that they would be kept objective and thus placed in life. These things cannot be achieved in the ideal; no matter how hard the teacher tries to remain objective, one child will live in a circle of parents and the other in a circle of parents; there are also anthroposophical fanatics, and their children bring anthroposophical mischief into the school, as well as all kinds of other things. It must be made absolutely clear that it can never be a question of the Waldorf School in any way being a school of world view or anything of the sort. It is not that at all, but it wants to make children into capable people in the immediate present, that is, in the life in which we are placed within the state and everything else, so that they are capable within it. It is self-evident that the Waldorf school does not bring the ideas of threefolding into the school. This cannot happen through the efforts of Waldorf education. No party politics are brought into the Waldorf school from the anthroposophical side.

> Question: Isn't the methodology that the pastor uses somewhat opposed to the rest of the teaching? Isn't there a conflict here?

Rudolf Steiner: You can't achieve anything completely in life. It would be very nice if we could find not only a Protestant pastor but also a Catholic one who would teach according to our methodology. As I said, our school only wants to put pedagogical practice into practice, not a worldview. The other can go hand in hand with this. Now it is self-evident that in free religious education – because the question was asked about such education to be taught only by anthroposophists – our methodology is also used. We would very much like the Protestant and Catholic education to be taught in the same way, but we have not yet achieved that.

> Question: What is the content of the material taught to anthroposophical children?

Rudolf Steiner: The material is determined in such a way that an attempt is made to take the child's age into account. This is what is always at the psychological basis. That is why it is important in all things that they are most effectively brought to the child when they are introduced at the exact age at which the child's inner being resonates most strongly with them. It is a fact that in the seventh or eighth year of life, little is achieved with objective gospel or Bible knowledge, and nothing at all with catechism knowledge. It is not absorbed by the child. This is an anthropological law. On the other hand, everything religious that can be directly formed from a certain shaping of natural processes is very well absorbed by the child at this age, all ethical and genuinely religious concepts that can be formed from natural processes. Above all, one can lead the child to religious feeling indirectly through images of nature.

It is only from the age of eight, or even closer to nine, that one can lead the child to the actual Christian feeling. Only then does he begin to grasp, for example, what lies behind the figure of Christ Jesus. The concepts that the child must be taught if it is to grasp the content of the Gospels are only really assimilated by the child in the course of time. It is good if it has a foundation and is only properly introduced to the content of the Gospels around the age of nine, and then gradually led up to the deeper mysteries of Christianity. It must be emphasized that this free religious education is, in the most eminent sense, a thoroughly Christian one, that is, the various denominations that take part in it are introduced to true Christianity. It is the case that if you are a teacher at the Waldorf School, you have come to this [Christian] conviction yourself, precisely from the anthroposophical point of view. You have come to Christianity from this side. You may put it differently, but children are introduced to real Christianity. Just as we leave Protestant and Catholic religious education to themselves, we also leave religious education from an anthroposophical perspective to them entirely. It has never been my aim to ensure that children attend these free religious education classes. They came in large numbers, but it is really not the aim to damage the external reputation of the school by making it happen in such a way that it could be said to be a school of world view. One does not want to be that at first. That is why we are careful about free religious education and only give it because it is requested.