{"corpus":"steiner","locus":"GA 170/1916-08-07/p006-p013","extent":"range","passage_number":6,"through":13,"paragraph_count":8,"first_locus":"GA 170/1916-08-07/p006","last_locus":"GA 170/1916-08-07/p013","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Human Knowledge and Its Significance for Man and the Cosmos","date":"1916-08-07","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing."},"edition_coverage":{"de":["original"],"en":["English"]},"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},"other_renderings":{"loci":[{"locus":"GA 170/1916-08-07_02","ga":"170","lecture":"1916-08-07_02","kind":"renderings","relation":"another translation or transcription of the same lecture"}],"note":"The same lecture is also served at the loci listed, each with how it relates to this one. They are ONE witness, not independent attestations: quote the rendering you fetched, and do not cite another as corroborating it. Wording differs between translations, so a quotation found in one need not occur in the other."},"witness_completeness":{"ratio":1.11,"band":"comparable","note":null,"word_count":4214,"original_word_count":3801,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p006-p013","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p006-p013.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07#p006","word_count":2203,"quote_safe":true,"passages":[{"passage_number":6,"locus":"GA 170/1916-08-07/p006","text":"And now let us think of a fundamental truth to which reference has been made in recent lectures, namely, that man's being is essentially twofold. Man is a twofold being inasmuch as the structure and nature of his head differs essentially from the structure and nature of the rest of his organism. The head of a human being living at the present time is, in essentials, the product of the metaporphosis of the body of the preceding incarnation. The body of the present incarnation, that is to say, the body with the exclusion of the head, will become the head of the next incarnation, after we have lived through the period stretching from death to a new birth. We can therefore picture man's progress through incarnation as follows: He has his head, and the other part of his organism. After death we may say that the head disappears, and the rest of the body is then transformed into the head of the next incarnation. Once again he will receive the *body* of the next incarnation from the Earth. The head disappears, but when I say this, you must remember that it is the *forces* connected with the head that disappear. The substance of the head and of the rest of the body too also disappear, but the physical substance itself is not the essential. The substance is Maya in the real sense. The *forces* are the reality. The forces contained in the body of man, with the exclusion of those of the head, are transformed during the period between death and a new birth into the forces underlying the head of the new incarnation. In our present incarnation we have, in our head, the forces that were connected with our body in the previous incarnation. It is this basic idea which we have been considering in detail in recent lectures.","text_trust":"verbatim","quote_safe":true,"word_count":310,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p006","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p003","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p003"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":645,"en_words":625,"ratio":0.97,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"discrepancy","checked_against":["GA 170/1916-08-07/p003"],"missing_from_translation":["Lucifer"],"present_only_in_translation":[],"bead_confidence":"medium","bead_length_ratio":0.97,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. Read the German passages listed and confirm they are counterparts BEFORE drawing any conclusion about the translation."},"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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":7,"locus":"GA 170/1916-08-07/p007","text":"And now we will turn to certain other thoughts in order to understand these matters more fully.","text_trust":"verbatim","quote_safe":true,"word_count":17,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p007","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p004","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p004"},{"locus":"GA 170/1916-08-07/p005","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p005"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":82,"en_words":83,"ratio":1.01,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"not_checkable","note":"This passage or its German counterpart is too short to compare (a heading or a fragment)."},"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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":8,"locus":"GA 170/1916-08-07/p008","text":"To begin with, let us ask ourselves: By what means are the forces contained in our present body transformed in such a way that they can become a head in the next incarnation? At the outset it is difficult to conceive of the body being transformed into a head. What is it, exactly, that makes this transformation possible? That is the question we must ask ourselves.","text_trust":"verbatim","quote_safe":true,"word_count":66,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p008","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p004","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p004"},{"locus":"GA 170/1916-08-07/p005","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p005"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":82,"en_words":83,"ratio":1.01,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 170/1916-08-07/p004","GA 170/1916-08-07/p005"],"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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":9,"locus":"GA 170/1916-08-07/p009","text":"In order to answer this question we must think about what has been said in many lectures on the subject of the nature of cognition, of knowledge, of truth, of wisdom. In the ordinary way we imagine that the only purpose of the knowledge we acquire is to enable us to have mental pictures of the external world, to know something about the external world. There are philosophical psychologists who are constantly bringing forward theories about the mysterious connection that exists between the nature of a concept or an idea and the object that is pictured by the idea. These theories all suffer from one common error. I can only make this error clear to you by means of a picture. Suppose a botanist or an horticulturist wished to make investigations into the nature of a grain of wheat. He would probably say to himself: ‘I will use chemistry and investigate the grain of wheat from the point of view of the food-value of wheatmeal. I will try to find out the constituents that are required for man's nourishment.’ He would, in other words, be investigating the nature of the grain of wheat from the point of view of wheat as a means of nourishment. He would be trying to discover the reason why certain constituents are contained in the wheat. Anyone who imagines that it is possible to find out something about the real nature of wheat by investigating to what extent it is valuable as a foodstuff, would be making a curious mistake. A grain of wheat comes into existence in the whole sphere of plant life as the fruit of the wheat-plant and we can only discover why the nature of the grain is as it is, by studying the process of the growth of a new wheat-plant out of the grain. The fact that a grain of wheat contains constituents of nutritive value for the human being, is an entirely secondary consideration so far as the real nature of the grain is concerned. Those who look at everything merely from the utilitarian standpoint and want to make this the essential aim of science will investigate the grain of wheat from the chemical point of view and find that here we have in Nature something that is of value as a foodstuff. But this has nothing whatever to do with the innermost purpose of the grain of wheat. If it were possible to ask the grain of wheat what its innermost and primary purpose is, it would not answer that it is there in order to nourish human beings but rather in order to make it possible for a new wheat plant to come into existence.","text_trust":"verbatim","quote_safe":true,"word_count":449,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p009","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p006","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p006"},{"locus":"GA 170/1916-08-07/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p007"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 170/1916-08-07/p006","GA 170/1916-08-07/p007"],"reader_part":true,"length_check":{"de_words":908,"en_words":1020,"ratio":1.12,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 170/1916-08-07/p006","GA 170/1916-08-07/p007"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":10,"locus":"GA 170/1916-08-07/p010","text":"To those who have real knowledge of these things, the philosophers and theorists are exactly like men who investigate a grain of wheat from the point of view of its value in the nourishment of human beings. There is a fundamental error here. The primary purpose of what lives within us in the form of knowledge, idea, truth, wisdom, is not that of enabling us to form mental pictures of the things of the external world. The process of forming mental pictures of the external world is just as secondary a purpose of knowledge as it is a secondary purpose of the grain of wheat to nourish human beings. Knowledge lives within us for another purpose altogether. It is there primarily in order that it may work and weave in our being. During our life between birth and death we accumulate wisdom, little by little. And at the same time we apply the wisdom thus accumulated in such a way that it can mirror the external world, just as we use grains of wheat for the purpose of nourishment. But remember, every time we use grains of wheat for food, we are depriving them of their essential and original purpose, namely that of bringing forth a new plant. In the same way, the wisdom we apply to the grasping of the world outside is a deviation from the real task of wisdom. It is a deviation because the forces of the True, the forces of Knowledge are not primarily there for this purpose.","text_trust":"verbatim","quote_safe":true,"word_count":253,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p010","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p006","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p006"},{"locus":"GA 170/1916-08-07/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p007"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 170/1916-08-07/p007"],"reader_part":true,"length_check":{"de_words":908,"en_words":1020,"ratio":1.12,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 170/1916-08-07/p006","GA 170/1916-08-07/p007"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":11,"locus":"GA 170/1916-08-07/p011","text":"What, then, is the function and purpose of what we call the True?—I mean, in the sense in which the primary purpose of the grain of wheat is to bring a new plant into being? The primary purpose of the forces of Knowledge within us, of our efforts to get hold of truth, is to develop forces within us between birth and death whereby our organism will be transformed after death—that is to say, the forces underlying the body in this incarnation, for it is these forces that will be transformed into the head of the next incarnation. This is the remarkable connection which becomes clear to us when we study the existence of the human being on the one side between birth and death and on the other side between death and a new birth. The knowledge we acquire serves to make it possible for the body to be transformed into the head of the next incarnation. You will say: ‘Yes, but there are so many who acquire no knowledge at all, who remain simpletons all their life, only a very few have really learnt anything.’ And those who make this remark generally include themselves among these few! But remember, several thinkers have rightly said, quite independently of each other, that during the first three or four years of life the human being learns more, assimilates more wisdom than in the three years spent in later life at the university. This is literally true. In the first three years of life we learn a very great deal; we learn what can only be learnt on Earth, namely the knowledge that is essential in order to be able to speak, to understand what is spoken, and a great deal more besides. In those first three years we learn very much, and what we thus learn forms part of what is known as the substance or content of wisdom.","text_trust":"verbatim","quote_safe":true,"word_count":318,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p011","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p006","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p006"},{"locus":"GA 170/1916-08-07/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p007"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 170/1916-08-07/p007"],"reader_part":true,"length_check":{"de_words":908,"en_words":1020,"ratio":1.12,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 170/1916-08-07/p006","GA 170/1916-08-07/p007"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":12,"locus":"GA 170/1916-08-07/p012","text":"This wisdom that is innate in man and in respect to which human beings do not differ so very much from one another—this wisdom is the weaving force which transforms our organism into a head during the period lying between death and a new birth. It is, as a matter of fact, an exceedingly intricate complex of forces that we take into our being in our life of knowledge and cognition. It is only now and then in dreams that human beings have a fleeting vision of what is weaving and surging between the ideal and inner pictures of which they are fully conscious. The forces that are weaving and working in us in this realm of our being will begin to manifest in their essential form after death and to transform our organism. Everything that is acquired in the way of knowledge accumulates for the purpose of transforming our organism—everything, that is to say, with the *exception* of the knowledge we apply in order to grasp the external world. The forces of knowledge we apply in order to grasp and comprehend the external world are lost, in a certain respect, so far as our own evolution is concerned. They are diverted from the onward stream of evolution. Just as the grains of wheat that are used as food for human beings are diverted from the stream of wheat-development taken as a whole, so, during our present epoch of civilisation, when knowledge is so universally applied for the purpose of grasping the phenomena of the outer world, we divert from the stream of our evolution, many more forces than we retain.","text_trust":"verbatim","quote_safe":true,"word_count":271,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p012","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p008"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 170/1916-08-07/p008"],"reader_part":true,"length_check":{"de_words":670,"en_words":790,"ratio":1.18,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 170/1916-08-07/p008"],"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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":13,"locus":"GA 170/1916-08-07/p013","text":"And now think of the days of antiquity, when man's knowledge was acquired through faculties of inner clairvoyance. Man did not then expend his forces upon the outer world to anything like the same extent. The people of ancient Egypt and ancient Chaldea acquired their knowledge through atavistic clairvoyance and not nearly so much by observation of the external world. Our own age is, in a sense, exactly the opposite in this respect. Nowadays a very great deal of knowledge is absorbed from the world outside and very little is added from the inner being of man. The Greeks were the outstanding example of the ‘golden mean’ in this respect. That they were able to hold this ‘golden mean’ was not due alone to their special qualities. They did, of course, possess these special qualities, but the self-contained glory of their civilisation was also due to the fact that the area of the Earth inhabited by the Greek people was relatively small. Moreover they had comparatively little knowledge of the rest of the world. What knowledge had the Greeks of countries other than Asia Minor and a little further Eastwards into Asia? They knew little of Africa and of America, and of the rest of the Earth they knew absolutely nothing at all. Plato's knowledge concerning the inner nature of the Good and the function of certain inner parts of the human organism was very largely due to the limited area of the world to which Greek knowledge could be applied. For this reason it was possible in Greece to preserve man's spiritual forces for the purpose of his inner development. But even the Greeks applied less of their powers for the purpose of inner development than the ancient Egyptian and Chaldean peoples—not to speak of the ancient Persians and Indians. In our age, when practically the whole Earth has been explored, everyone is bent upon acquiring as much knowledge of the external world as he possibly can! If all this knowledge of the external world were as *intensive* as it *extensive* then people would have very few powers left over for the work of transforming the physical body into the head of the next incarnation. And the most learned would have far fewer powers than the simple peasants! One can only be thankful that when the majority of people travel about the world today, they are content with simply turning over the pages of Baedeker or some other book of travel, and really do not take in very much! So you see, they are not, after all, depriving themselves of very much inner power; If it were otherwise, those human beings who are always hunting for sensation, who only want to get their knowledge from the outside world, would be facing a grave danger. The danger would be that in their next incarnation they would return with a head produced from a body that had undergone very little transformation. The head would be exceedingly animal-like in appearance. This is bound to happen, when, in the previous incarnation, comparatively few formative forces were preserved for the work of transformation.","text_trust":"verbatim","quote_safe":true,"word_count":519,"url":"https://anthroposophy.ai/v1/steiner/en/ga/170/1916-08-07/p013","german_anchor":{"de_prefix":"1916-08-07","de_passages":[{"locus":"GA 170/1916-08-07/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p008"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 170/1916-08-07/p008"],"reader_part":true,"length_check":{"de_words":670,"en_words":790,"ratio":1.18,"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."},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":"The Riddle of Humanity","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA170/English/Singles/19160807p02.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 170/1916-08-07/p008"],"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. See witness_completeness for how much of the original this witness holds."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":19,"passage_count":19,"word_count":3801},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":24,"passage_count":24,"word_count":4214,"completeness":{"ratio":1.11,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"medium","passages":[{"locus":"GA 170/1916-08-07/p003","passage_number":3,"text":"Es mag manchem kompliziert vorkommen, was gesagt werden muß, wenn man immer wieder auf die menschliche Wesenheit und ihren Zusammenhang mit dem Weltenall zu sprechen kommt. Was ist da alles an dem Menschen! — könnte mancher sagen. Allein die Tatsache, daß der Mensch in einer komplizierten Weise aus dem Weltenall heraus gebildet ist, liegt nun einmal vor, und man muß sich damit abfinden. Man muß insbesondere in der gegenwärtigen Zeit sich mit dieser Tatsache abfinden aus dem Grunde, weil es sonst - es muß das schon gesagt werden — zu spät werden könnte. Die Menschen leben gegenwärtig in Inkarnationen, in denen es gerade noch geht, nicht viel zu wissen von der komplizierten Menschennatur; aber es werden Zeiten kommen — die Menschenseelen werden in diesen Zeiten wieder inkarniert sein -, da wird es nicht gehen. Da werden die Seelen beginnen müssen, endlich zu wissen, wie der Mensch zusammenhängt mit dem Weltenall. Man kann sagen, gegenwärtig durchschreiten wir gerade noch jenes Zeitalter, in dem es dem Menschen noch nicht selbst überlassen ist, die verschiedenen Glieder seiner Natur, die wir gestern von einem gewissen Gesichtspunkte aus aufzeichnen konnten, zusammenzuhalten, wir leben in einer Zeitepoche, in der diese verschiedenen Glieder noch zusammengehalten werden ohne unser Zutun, wo der Bequemling kommen kann und sagen: Ach, wie kompliziert ist diese anthroposophische Weisheit; Wahrheit aber ist einfach, und was nicht einfach ist, das ist nicht die wirkliche Wahrheit! - Heute kann man diesen Ausspruch noch vielfach hören. Diejenigen, die diesen Ausspruch unter der luziferischen Verführung tun, haben keine Ahnung davon, wie sie sich gerade mit solchem Ausspruch von der sogenannten Einfachheit der Wahrheit benebeln, wie sie sich damit etwas vormachen. Denn es werden eben Zeiten kommen, in denen der Mensch sich durch Erfahrung recht kompliziert finden wird, und in denen er sich nur aus der Erkenntnis heraus wird zusammenhalten können. AlleZukunft aber muß vorbereitet werden, und vorbereiten die Erdenkultur-Entwickelung für jenes Zeitalter, in dem der Mensch wird wissen müssen, wie er sich zusammenzuhalten hat aus seinen verschiedenen Teilen, das ist die Aufgabe der geisteswissenschaftlichen Weltanschauungsströmung. Erinnern wir uns nun an diese Grundwahrheit, die wir in diesen Tagen im einzelnen etwas weiter ausgeführt haben, daß der Mensch im wesentlichen eine Doppelnatur genannt werden kann, und daß schon sein Äußeres zeigt, daß er eine Doppelnatur ist, indem der Kopf, das Haupt des Menschen, man möchte sagen, von einem ganz anderen Gesichtspunkte aus gebaut ist als der übrige Organismus. Wenn wir das Haupt eines Menschen betrachten, wie er es heute hat, so ist es im wesentlichen das Ergebnis dessen, was aus dem Leibe der vorhergehenden Inkarnation geworden ist. Und aus unserem jetzigen Leibe, mit Ausschluß des Hauptes, wird, wenn wir durchgegangen sein werden durch den Zeitraum zwischen Tod und neuer Geburt, unser Haupt der nächsten Inkarnation. So daß wir also schematisch den Fortgang des Menschen durch die Inkarnationen so zeichnen könnten: Der Mensch hat sein Haupt, er hat seinen übrigen Leib. Dasjenige, was jetzt sein Haupt ist, verliert er im wesentlichen; was sein übriger Leib ist, das wird in der nächsten Inkarnation umgewandelt erscheinen als sein Haupt, und seinen Leib wird er wiederum von der Erde bekommen. Dieser Leib wird dann wieder Haupt in der nächsten Inkarnation, und seinen Leib bekommt er dann wiederum von den Vorfahren, von der Erde, Das Haupt geht immer verloren. Natürlich handelt es sich dabei um die Kräfte. Die Materie des übrigen Leibes geht selbstverständlich auch verloren. Aber nicht um diese äußere Materie handelt es sich — die ist eigentlich im wirklichsten Sinne eine Maja -, sondern um all die Kräfte, die in dem Leib mit Ausschluß des Kopfes sitzen; die werden umgewandelt während unseres Durchgangs durch die Zeit zwischen Tod und neuer Geburt in die Kräfte des Hauptes. Und jetzt haben wir wahrhaft in unserem Haupte diejenigen Kräfte, die in unserer vorhergehenden Inkarnation an unseren Leib gebunden waren. Das war die Grundvorstellung, die wir im einzelnen mehr ausgearbeitet haben.","text_trust":"verbatim","quote_safe":true,"word_count":645,"url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p003"},{"locus":"GA 170/1916-08-07/p004","passage_number":4,"text":"![170-10](images/170-10.webp)","text_trust":"verbatim","quote_safe":true,"word_count":0,"url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p004"},{"locus":"GA 170/1916-08-07/p005","passage_number":5,"text":"Nun wollen wir andere Vorstellungen, die wir gewonnen haben, zu Hilfe nehmen, um diese Dinge immer besser und besser zu verstehen, Wodurch, fragen wir uns zunächst, wird denn eigentlich unser Leib von jetzt, werden die Kräfte unseres Leibes von jetzt umgewandelt, so daß er ein Kopf werden kann in der nächsten Inkarnation? Das ist ja schon immerhin etwas, was zunächst schwer zu denken ist, daß unser Leib umgewandelt werde in einen Kopf. Was macht diese Umwandlung möglich? — so müssen wir fragen.","text_trust":"verbatim","quote_safe":true,"word_count":82,"url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p005"},{"locus":"GA 170/1916-08-07/p006","passage_number":6,"text":"Um uns diese Frage zu beantworten, müssen wir einmal unseren Seelenblick werfen auf das, was wir über das Vorstellungsmäßige, Erkenntnismäßige in der menschlichen Seele, das nun an das Haupt gebunden ist, über das Wahrheitsmäßige, Weisheitsmäßige gesagt haben. Gewöhnlich glaubt der heutige Mensch, das, was wir in der Erkenntnis erwerben, sei nur dazu da, um uns Bilder von der Außenwelt zu machen, um von der Außenwelt etwas wissen zu lernen. Es gibt philosophische Erkenntnistheoretiker, die immer und immer wieder theoretisieren, wie eigentlich Begriffe oder Vorstellungen zusammenhängen, welche geheimnisvolle Beziehung besteht zwischen der Natur des Begriffs und der Sache, die durch den Begriff abgebildet wird. Solche Theorien kranken alle an einem gemeinsamen Fehler. Ich kann Ihnen diesen Fehler zunächst nur klarmachen, indem ich mich bildhaft ausdrücke. Denken Sie sich einmal, ein Botaniker, ein Gärtner, wollte die Natur des Weizenkorns untersuchen, und er würde das so anstellen, daß er sagt: Ich nehme die Chemie zu Hilfe und untersuche das Weizenkorn,inwiefern es die Bestandteile enthält, die der Mensch braucht, um sich durch Weizenkorn, Weizenmehl oder dergleichen zu nähren. Und in dieser Beziehung, die das Weizenkorn zur menschlichen Ernährung hat, würde der Botaniker das Wesen des Weizenkorns suchen, das heißt die Gründe, warum es aus gewissen Bestandteilen besteht. In einem recht kuriosen Irrtum wäre ein solcher Mensch, der glaubte, dadurch über die Wesenheit des Weizenkorns etwas zu erfahren, daß er untersucht, inwieferne es ein gutes Nahrungsmittel für den Menschen ist. Das Weizenkorn entsteht innerhalb der ganzen Weizenpflanze als die Frucht der Weizenpflanze, und nur derjenige kann erfahren, warum das Weizenkorn seiner Wesenheit nach ist, wie es ist, der es daraufhin untersucht, inwiefern aus dem Weizenkorn wiederum eine neue Weizenpflanze sich herausentwickelt. Und es ist eine vollständige Nebenströmung, die hinzukommt zum Wesen des Weizenkorns, daß es die Bestandteile für die menschliche Ernährung enthält; das hat mit der inneren Natur des Weizenkorns gar nichts zu tun. Wer alles nur nach seiner Utilität betrachtet und die Utilitätserkenntnisse zu der eigentlichsten Wissenschaft machen möchte, der wird eben das Weizenkorn chemisch untersuchen und finden: da entsteht etwas in der Natur, das zur menschlichen Nahrung dienen kann. — Das hat aber gar nichts zu tun mit dem Innenwesen des Weizenkorns, daß der Mensch sich davon nährt. Mit dem Innenwesen hat es, wie gesagt, zu tun, daß aus dem Weizenkorn eine neue Weizenpflanze entstehen kann.","text_trust":"verbatim","quote_safe":true,"word_count":383,"url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p006"},{"locus":"GA 170/1916-08-07/p007","passage_number":7,"text":"Für den, der die Dinge mit der Erkenntnis, mit dem Vorstellungsmäßigen durchschaut, für den nehmen sich die verschiedenen philosophischen Erkenntnistheoretiker ebenso aus wie die Leute, die das Weizenkorn untersuchen nach seiner Fähigkeit, den Menschen zu ernähren. Denn wenn man das Weizenkorn nach seiner ursprünglichen Aufgabe fragen würde, wozu es da ist, so würde es nicht antworten: um den Menschen zu ernähren, sondern um eine neue Weizenpflanze entstehen zu lassen. Die das Erkenntnismäßige, das Vorstellungsmäßige durchschauen, die erblicken einen solchen Fehler, wie ich ihn jetzt charakterisiert habe, bei den philosophischen Erkenntnistheoretikern. Denn das, was wir das Erkenntnismäßige nennen, was als Vorstellung, als Wahrheit, als Weisheit in uns lebt, das ist ursprünglich gar nicht dazu da, die Dinge draußen abzubilden. Dieses Abbilden der Dinge draußen, das ist ebenso ein Nebenstrom, wie es ein Nebenstrom ist für die Weizenkörner, den Menschen zu ernähren. Die Erkenntnis ist gar nicht dazu da, um Abbilder nur zu schaffen von den äußeren Dingen, sondern sie ist zu etwas anderem da. Sie ist dazu da, daß sie im Menschen in einer gewissen Weise wirkt und webt und lebt. Indem wir hier in dem Dasein zwischen Geburt und Tod leben, häufen wir uns nach und nach Weisheit an, und wir verwenden die Weisheit zu gleicher Zeit so, daß sie Abbild sein kann für die äußere Welt, so wie wir das Weizenkorn anwenden als Nahrungsmittel. Aber das Weizenkorn, das wir als Nahrungsmittel anwenden, entziehen wir seiner ihm innewohnenden Bestimmung, eine neue Pflanze zu bilden. So entziehen wir der eigentlichen Aufgabe der Weisheit alles das, was wir verwenden, um die äußere Welt zu erfassen. Denn das Vorstellungsmäßige, das Wahrheitsgemäße ist zunächst gar nicht dazu bestimmt. Wozu ist dieses Wahrheitsgemäße bestimmt — ich meine in dem Sinne, wie das Weizenkorn bestimmt ist, eine neue Weizenpflanze herbeizuführen? Bestimmt ist nämlich unsere erkenntnismäßige Betätigung, unser wahrheitsmäßiges Arbeiten dazu, Kräfte in uns zu entwickeln zwischen Geburt und Tod, welche umwandeln unseren Organismus nach dem Tode, das heißt seine Kraftgestalt, in die Kraftgestalt des Kopfes! Das ist der merkwürdige Zusammenhang, den man entdeckt, wenn man den Durchgang des Menschen einerseits zwischen Geburt und Tod, andererseits zwischen dem Tod und einer neuen Geburt ins Auge faßt. Was der Mensch an Erkenntnissen erwirbt, dient zunächst dazu, daß umgestaltet werden kann sein Organismus außer dem Kopf in einen Kopf, der dann der Kopf der nächsten Inkarnation ist. Sie werden sagen: Es gibt doch so viele Menschen, die erwerben sich gar keine Erkenntnisse, und die bleiben so furchtbar dumm; nur wenige werden gescheit — zu denen man sich gewöhnlich selbst rechnet. — Aber es haben schon diejenigen ein bißchen recht, die da gesagt haben — und es haben es mehrere Menschen gesagt, unabhängig voneinander —, daß der Mensch in seinen drei, vier ersten Lebensjahren mehr lernt, mehr an Weisheit aufnimmt, als - jedenfalls in den drei akademischen Jahren. In den drei ersten Lebensjahren lernen wir wirklich recht viel, was wir nur durch unser Haupt auf der Erde lernen können. Wir erwerben uns diejenigen Kenntnisse, die notwendig sind, um zu sprechen, das Gesprochene zu verstehen, und vieles, vieles andere. Wir lernen wirklich da sehr viel. Und das gehört zu dem, was man Weisheitsinhalt zu nennen hat.","text_trust":"verbatim","quote_safe":true,"word_count":525,"url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p007"},{"locus":"GA 170/1916-08-07/p008","passage_number":8,"text":"Durch dieses, was der Mensch als seine Weisheit erwirbt, und worin die Menschen eigentlich gar nicht so sehr verschieden sind, wallt und webt eben als Kraft dasjenige, was unseren Organismus umwandelt in einen Kopf beim Durchgang durch die Zeit zwischen dem Tod und einer neuen Geburt. Es ist im Grunde ein recht kompliziertes Gebilde, was wir da in uns aufnehmen mit unserem Vorstellungsmäßigen, mit unserem Erkenntnismäßigen. Und dem Menschen wird nur zuweilen in solchen Träumen, wie ich es Ihnen gestern am Schlusse von einem polnischen Dichter angeführt habe, leise etwas gezeigt von dem, was wallt und webt gewissermaßen zwischen den Vorstellungen, derer wir uns vollständig bewußt werden. Aber das, was da wallt und webt, das wirkt eben in uns, um nach dem Tode in Aktualität überzutreten und unseren Organismus umzuwandeln. Es sammelt sich alles, was durch Erkenntnis gewonnen wird, an, um unseren Organismus umzuwandeln, mit Ausnahme dessen, was wir verwenden, um die äußere Welt aufzufassen. Was wir verwenden, um im gewöhnlichen Sinne die äußere Welt aufzufassen, das geht in einer gewissen Weise verloren für unsere Entwickelung, das entziehen wir unserer Entwickelung. Geradeso, wie wir dem totalen Fortentwickelungsprozeß des Weizens alle die Weizenkörner entziehen — es sind viel mehr als diejenigen, die wieder in die Erde gestreut werden -, die wir als Nahrungsmittel verwenden, so entziehen wir uns tatsächlich auch recht viel mehr, namentlich in der gegenwärtigen Entwickelungsperiode der Menschheit, als wir behalten, indem wir Äußeres uns aneignen. Denken wir zurück an ältere Zeiten, in denen die Menschen noch mehr durch innere hellseherische Wissenschaft das wußten, was sie eben wußten. Die gaben sich nicht so aus nach der äußeren Welt. Solch eine Bevölkerung wie die alte ägyptische, die alte chaldäische, hat das, was sie gewußt hat, durch atavistisches Hellsehen gewußt, und wenig nur durch die äußere Entwickelung. Heute leben wir in einer Zeit, die gewissermaßen in dieser Beziehung entgegengesetzt ist. Heute wird viel von außen herein aufgenommen und wenig vom Innern der Entwickelung hinzugefügt. Die Griechen hielten jene wunderschöne Mitte einer gewissen Kulturentwickelung, die nicht allein dadurch bedingt war, daß diese Griechen so besonders veranlagt waren. Das waren sie ja gewiß, aber damit allein ist es nicht getan. Sie verdanken diese Geschlossenheit ihrer ganzen Kultur auch dem Umstande, daß die Erdenfläche, die das griechische Volk einnahm, eine verhältnismäßig kleine war, auch in bezug auf die Kenntnisse der übrigen Erde. Was wußten die Griechen viel von anderem als von Kleinasien, nach Asien hin, was wußten sie viel von Afrika, von Amerika schon gar nichts; von einem großen Teil von Europa wußten sie auch nichts. Daß Plato noch ein Wissen haben konnte von der Moralität, von der Sophrosyne, der Dikaiosyne, das ist vielfach dem Umstande zu verdanken, daß der Schauplatz, den die griechische Erkenntnis äußerlich umspannte, ein kleiner war. Daher war es noch möglich, viele von den Weisheits-Geisteskräften für die innere Entwickelung zu behalten. Aber sie verwendeten schon weniger für die innere Entwickelung als etwa die alten Ägypter oder Chaldäer, oder gar die alten Perser oder die alten Inder. In unserer Zeit, wo nach und nach die ganze Erde erforscht und zugänglich geworden ist, da suchen die Menschen möglichst viel an äußeren Erkenntnissen zu erwerben. Wie hat das zugenommen! Wenn es so intensiv wäre, wie es extensiv ist, dann würden die Menschen unendlich wenig, und gerade die Gebildetsten viel, viel weniger als irgendein Bauer mitnehmen, um den physischen Leib umzuwandeln in den physischen Kopf der nächsten Inkarnation. Aber Gott sei Dank, die meisten sind ja so gereist, daß sie nicht viel angeschaut haben, sondern daß sie fein nach dem Baedeker oder anderen Reisebüchern gegangen sind, und trotz des großen Umkreises doch nicht viel kennengelernt haben; so entziehen sie sich doch nicht alles. Sonst würde gerade bei denen, die überall nach Sensationen haschen, die nur alles, was sie wissen, von außen wissen wollen, die Gefahr vorliegen, daß sie in der nächsten Inkarnation mit einem Kopf zur Welt kämen, der recht wenig umgestalteter übriger Leib sein wird, das heißt, der sehr tierisch aussehen würde; denn das würde das Schicksal sein, wenn wenig Bildekräfte angesammelt würden.","text_trust":"verbatim","quote_safe":true,"word_count":670,"url":"https://anthroposophy.ai/v1/steiner/de/ga/170/1916-08-07/p008"}],"beads":[{"from":[4,5,6],"to":[3],"confidence":"medium","pairing_state":"proposed"},{"from":[7,8],"to":[4,5],"confidence":"medium","pairing_state":"proposed"},{"from":[9,10,11],"to":[6,7],"confidence":"high","pairing_state":"verified"},{"from":[12,13],"to":[8],"confidence":"medium","pairing_state":"verified"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}