{"corpus":"steiner","locus":"GA 108/1908-10-20/p016","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"By setting the concept of the concept before us, we distance ourselves from all arbitrariness of imagining. To do this, we must first consider the pure course of imagining and the pure course of conceptualizing. I need not say that when a person imagines a triangle, he can only imagine this or that triangle. We must now take into account the way in which mere perceptions are connected and the way in which pure concepts are connected. What governs our perceptual life? When we have the perception of a rose, the perception of a person who has given us a rose can arise quite spontaneously. This may be followed by the perception of a blue dress that the person in question was wearing, and so on. Such connections are called: association of perceptions. But this is only one way in which people link ideas together. It occurs most purely where the human being completely abandons himself to the life of ideas. But it is also possible to string ideas together according to other laws. This can be shown by an example: a boy sits in the forest under tall trees. A person comes along and admires the good-quality timber. “Good morning, carpenter,” says the bright boy. Another comes along and admires the bark. “Good morning, tanner,” says the bright lad. A third passes by and marvels at the magnificent growth of the trees. “Good morning, painter,” says the boy. So here three people see the same thing – the trees – and each of these three people has different ideas, but these are different for the carpenter, the tanner and the painter. They are different combinations of ideas, not mere associations. This is because, according to his inner element, his soul structure, man connects this or that external idea with another, not only externally surrendering himself to the ideas. Here man allows the power that rises from his inner being to work. This is called: apperception is at work in him. Apperception and association are the forces that link mere ideas through external or subjective inner motives. Both apperception and association work in the mere life of ideas. It is quite different in the life of concepts. Where would people end up if they only relied on the subject's apperception and random association in the life of concepts? Here, people have to follow very specific laws that are independent of the association of ideas and the apperception of the subject. If we look at the mere external connection, we do not find the inner belonging of the concepts. There is an inner belonging of the concepts, and we find the lawfulness for this in formal logic.","text_trust":"verbatim","quote_safe":true,"title":"12. Formal Logic I","site_heading":null,"date":"1908-10-20","location":null,"word_count":446,"url":"https://anthroposophy.ai/v1/steiner/en/ga/108/1908-10-20/p016","alignment_confidence":"medium","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Answers Provided by Anthroposophy Concerning the World and Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA108/English/SOL2024/19081020p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"edition_coverage":{"de":["original"],"en":["English"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/108/1908-10-20/p016"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/108/1908-10-20/p016","paragraph_aligned":true}],"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"german_anchor":{"de_prefix":"1908-10-20","de_passages":[{"locus":"GA 108/1908-10-20/p016","url":"https://anthroposophy.ai/v1/steiner/de/ga/108/1908-10-20/p016"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"],"length_check":{"de_words":433,"en_words":446,"ratio":1.03,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 108/1908-10-20/p016","passage_number":16,"text":"Indem wir den Begriff des Begriffs vor uns hinstellen, bringen wir uns fort von allem Willkürlichen des Vorstellens. Dazu müssen wir einmal ins Auge fassen den reinen Vorstellungsverlauf und den reinen Begriffsverlauf. Ich brauche nicht zu sagen, daß der Mensch bei einer Vorstellung von einem Dreieck immer nur dieses oder jenes Dreieck sich vorzustellen vermag. Wir müssen jetzt Rücksicht nehmen auf die Art der Verbindung bloßer Vorstellungen und die Art der Verbindung reiner Begriffe. Was regelt denn unser Vorstellungsleben? Wenn wir die Vorstellung einer Rose haben, so kann ganz von selbst die Vorstellung einer Person auftreten, die uns eine Rose geschenkt hat. Daran schließt sich vielleicht die Vorstellung von einem blauen Kleide, das die betreffende Person trug und so weiter. Solche Zusammenhänge nennt man: Assoziation der Vorstellungen. Dies ist aber nur die eine Art, wie die Menschen Vorstellungen miteinander verknüpfen. Sie tritt am reinsten da auf, wo der Mensch sich dem Vorstellungsleben ganz und gar überläßt. Aber auch noch nach anderen Gesetzen ist ein Aneinanderreihen von Vorstellungen möglich. Das sei an einem Beispiel gezeigt: Ein Junge sitzt im Walde unter hohen Bäumen. Ein Mensch kommt des Weges und bewundert das gute Bauholz. Guten Morgen, Zimmermann -, sagt der aufgeweckte Knabe. Ein anderer kommt und bewundert die Borke. Guten Morgen, Lohgerber -, sagt der aufgeweckte Knabe. Noch ein dritter kommt vorüber und bewundert den herrlichen Wuchs der Bäume. Guten Morgen, Maler -, sagt der Knabe. - Hier sehen also drei Menschen dasselbe, - die Bäume -, und bei jedem dieser drei Menschen treten Vorstellungen auf, die aber verschieden sind beim Zimmermann, beim Lohgerber und beim Maler. Es sind verschiedene Aneinandergliederungen der Vorstellungen, nicht bloße Assoziationen. Das kommt daher, daß der Mensch nach seinem inneren Elemente, seinem Seelengefüge, diese oder jene äußere Vorstellung mit einer anderen verbinden, nicht sich nur äußerlich den Vorstellungen überläßt. Der Mensch läßt hier die Kraft wirken, die aus seinem Inneren aufsteigt. Man nennt das: es arbeitet in ihm die Apperzeption. Apperzeption und Assoziation sind die Kräfte, die die bloßen Vorstellungen aneinandergliedern durch äußerliche oder durch subjektive innere Beweggründe. Beide, Apperzeption und Assoziation wirken im bloßen Vorstellungsleben. Ganz anders ist es im Begriffsleben. Wohin würden die Menschen kommen, wenn sie sich im Begriffsleben nur nach der Apperzeption des Subjekts und der zufälligen Assoziation richteten? Hier müssen sich die Menschen nach ganz bestimmten Gesetzen richten, die unabhängig sind von der Assoziation der Vorstellungen und von der Apperzeption des Subjektes. Wenn wir auf den bloßen äußerlichen Zusammenhang eingehen, finden wir nicht das innere Zusammengehören der Begriffe. Es gibt ein inneres Zusammengehören der Begriffe, und wir finden die Gesetzmäßigkeit hierfür in der formalen Logik.","text_trust":"verbatim","quote_safe":true,"word_count":433,"url":"https://anthroposophy.ai/v1/steiner/de/ga/108/1908-10-20/p016"}],"english":["GA 108/1908-10-20/p016"],"method":"identity","confidence":"medium","correspondence":"established","length_check":{"de_words":433,"en_words":446,"ratio":1.03,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"witness_completeness":{"ratio":1.03,"band":"comparable","note":null,"word_count":3563,"original_word_count":3476,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Answers Provided by Anthroposophy Concerning the World and Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA108/English/SOL2024/19081020p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 108/1908-10-20/p016"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. 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