{"corpus":"steiner","locus":"GA 18/p02c03/p054-p062","extent":"range","passage_number":54,"through":62,"paragraph_count":9,"first_locus":"GA 18/p02c03/p054","last_locus":"GA 18/p02c03/p062","lang":"en","edition":"AP1973","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"III. The World as Illusion","date":null,"location":null,"alignment_confidence":"medium","alignment_reason":"beads:length+anchor_constrained","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["AP1973"]},"witness_completeness":{"ratio":null,"band":"no_original","note":null,"word_count":14163,"original_word_count":null,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p054-p062","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p054-p062.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03#p054","word_count":2774,"quote_safe":true,"passages":[{"passage_number":54,"locus":"GA 18/p02c03/p054","text":"*John Stuart Mill* belongs with those thinkers who are deeply imbued with the conviction that one cannot be cautious enough in determining what is certain and uncertain in human knowledge. The fact that he was introduced to the most diversified branches of knowledge in his boyhood, most likely gave his mind its characteristic turn. As a child of three he received instructions in the Greek language, and soon afterwards was taught arithmetic. He was exposed to the other fields of instruction at a correspondingly early age. Of even greater importance was the method of instruction used by his father, James Mill, who was himself an important thinker. Through him vigorous logic became the second nature of John Stuart. From his autobiography we learn: “Anything which could be found out by thinking I was never told until I had exhausted my efforts to find it out for myself.” The things that occupy the thinking of such a person must become his destiny in the proper sense of the word. “I have never been a child, I have never played cricket. It is, after all, better to let nature take its own course,” says John Stuart Mill as one whose destiny had so uniquely been to live almost exclusively in thinking. Because of his development, he had to experience to the fullest the problems concerning the significance of knowledge. How can knowledge, which for him was life, lead also to the source of the phenomena of the world? The direction in which Mill's thought developed in order to obtain clarity concerning these problems was probably determined early by his father. James Mill had proceeded by starting from psychological experience. He had observed the process by which idea is linked to idea in man's mind. Through connecting one concrete idea to another we obtain our knowledge of the world. We must then ask ourselves: What is the relation between the order in which the ideas are linked and the order of the things in the world? Through such a mode of conception our thinking begins to distrust its own power because man can associate ideas in a manner that is entirely different from the connection of the things in the external world. This mistrust is the basis of John Stuart Mill's logic, which appeared in 1843 as his chief work under the title, *System of Logic*.","text_trust":"verbatim","quote_safe":true,"word_count":393,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p054","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p024","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p024"}],"bead_confidence":"medium","length_check":{"de_words":370,"en_words":393,"ratio":1.06,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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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":55,"locus":"GA 18/p02c03/p055","text":"In matters of world conception a more pronounced contrast is scarcely thinkable than that between Mill's *Logic* and Hegel's *Science of Logic*, which appeared twenty-seven years earlier. In Hegel we find the highest confidence in thinking, the full assurance that we cannot be deceived by what we experience within ourselves. Hegel experiences himself as a part, a member of the world, and what he experiences within himself must also belong to the world. Since he has the most direct knowledge of himself, he believes in the content of this knowledge and judges the rest of the world accordingly. He argues as follows: When I perceive an external thing, it is possible that the thing shows only its surface to me and that its essence remains concealed. This is not possible in my own case. I understand my own being. I can then compare the things outside with my own being. If they reveal some element of my own essence on their surface, I am justified in attributing to them something of my own nature. It is for this reason that Hegel expects confidently to find outside in nature the very spirit and the thought connections that he finds within himself.","text_trust":"verbatim","quote_safe":true,"word_count":200,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p055","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p025","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p025"}],"bead_confidence":"medium","length_check":{"de_words":414,"en_words":471,"ratio":1.14,"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":{"status":"unknown","warning":"No translator is recorded for this edition. 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The things outside are an unknown element to him and the thoughts that man forms concerning them are met by Mill with distrust. One observes men and learns from his observations that all men die. One forms the judgment that all men are mortal. The Duke of Wellington is a man; therefore, the Duke of Wellington is mortal. This is the conclusion the observer comes to. What gives him the right to do so? This is the question John Stuart Mill asks. If a single human being would prove to be immortal, the whole judgment would be upset. Are we justified in supposing that, because all men up to this time have died, they will continue to do so in the future? All knowledge is uncertain because we draw conclusions from observations we have made and transfer them to things we cannot know anything about, since we have not observed them directly. What would somebody who thinks like Hegel have to say about such a conception? It is not difficult to imagine the answer. We know from definite concepts that in every circle all diameters are equal. If we find a circle in the real world, we maintain that its diameters, too, are equal. If we observe it a quarter of an hour later and find that its diameters are unequal, we do not decide that under certain circumstances the diameter of a circle can also be unequal. But we say that what was formerly a circle has for some reason been elongated into an ellipse.","text_trust":"verbatim","quote_safe":true,"word_count":271,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p056","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p025","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p025"}],"bead_confidence":"medium","length_check":{"de_words":414,"en_words":471,"ratio":1.14,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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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":57,"locus":"GA 18/p02c03/p057","text":"If we think like Hegel, this is the attitude we take toward the judgment, all men are mortal. It is not through observation but through an inner thought experience that we form the concept of man. For the concept of man, mortality is as essential as the equality of the diameters is for the concept of the circle. If we find a being in the real world that has all the other characteristics of man, we conclude that this being must also have that of mortality, in the same way that all other properties of the circle allow us to conclude that it has also that of the equality of diameters. If Hegel came across a being that did not die, he could only say, “That is not a man.” He could not say, “A man can also be immortal.” Hegel makes the assumption that the concepts in us are not arbitrarily formed but have their root in the essence of the world, as we ourselves belong to this essence. Once the concept of man has formed within us, it is clear that it has its origin in the essence of things, and we are fully justified in applying it to this essence. Why has this concept of mortal man formed within us? Surely only because it has its ground in the nature of things. A person who believes that man stands entirely outside of the order of things and forms his judgments as an outsider can argue that we have until now seen men die, and therefore we form the spectator concept: mortal men. The thinker who is aware that he himself belongs to the order of things and that it is they that are manifested within his thoughts, forms the judgment that up to this time all men have died; to die, then, is something that belongs to their nature, and if somebody does not die, he is not a man but something else. Hegel's logic has become a logic of things: For Hegel, the manifestation of logic is an effect of the essence of the world; it is not something that the human mind has added from an outside source to this essence. Mill's logic is the logic of a bystander, of a mere spectator who starts out by cutting the thread through which it is connected with the world.","text_trust":"verbatim","quote_safe":true,"word_count":393,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p057","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p026","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p026"}],"bead_confidence":"medium","length_check":{"de_words":358,"en_words":393,"ratio":1.1,"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":{"status":"unknown","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 18/l13/p026"],"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":58,"locus":"GA 18/p02c03/p058","text":"Mill points out that the thoughts, which in a certain age appear as absolutely certain inner experiences, are nevertheless reversed in a later time. In the Middle Ages it was, for instance, believed that there could not possibly be antipodes and that the stars would have to drop from the sky if they did not cling to fixed spheres. Man will, therefore, only be capable of the right attitude toward his knowledge if he, in spite of his awareness that the logic of the world is expressed in this knowledge, forms in every individual case his judgment through a careful methodical examination of his conceptual connections guided by observation, a judgment that is always in need of correction.","text_trust":"verbatim","quote_safe":true,"word_count":118,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p058","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p027","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p027"}],"bead_confidence":"medium","length_check":{"de_words":122,"en_words":118,"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. 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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":59,"locus":"GA 18/p02c03/p059","text":"It is the method of observation that John Stuart Mill attempts to determine with cool detachment and calculation. Let us take an example. Suppose a phenomenon had always occurred under certain conditions. In a given case a number of these conditions appear again, but a few of them are now missing. The phenomenon in question does not occur. We are forced to conclude that the conditions that were not provided and the phenomenon that failed to occur stood in a causal relationship. If two substances have always combined to form a chemical compound and this result fails to be obtained in a given case, it is necessary to inquire what condition is lacking that had always been present before. Through a method of this kind we arrive at conceptions concerning connections of facts that can be rightly considered as being grounded in the nature of things. Mill wants to follow the methods of observation in his analysis. Logic, which Kant maintained had not progressed a single step since Aristotle, is a means of orientation within our thinking itself. It shows how to proceed from one correct thought to the next. Mill's logic is a means of orientation within the world of facts. It intends to show how one obtains valid judgments about things from observation. He does not even admit mathematics as an exception. Mathematics must also derive its basic insights from observation. For example, in all observed cases we have seen that two intersecting straight lines diverge and do not intersect again. Therefore we conclude that they will never intersect again, but we do not have a perfect proof for this statement. For John Stuart Mill, the world is thus an alien element. Man observes its phenomena and arranges them according to what they announce to his conceptual life. He perceives regularities in the phenomena and through logical, methodical investigations of these regularities he arrives at the laws of nature. But there is nothing that leads him to the principle of the things themselves. One can well imagine that the world could also be entirely different. Mill is convinced that everybody who is used to abstraction and analysis and who seriously uses his abilities will, after a sufficient exercise of his imagination, have no difficulty with the idea that there could be another stellar system in which nothing could be found of the laws that have application to our own.","text_trust":"verbatim","quote_safe":true,"word_count":401,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p059","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p028","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p028"}],"bead_confidence":"medium","length_check":{"de_words":742,"en_words":797,"ratio":1.07,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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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":60,"locus":"GA 18/p02c03/p060","text":"Mill is merely consistent in his bystander viewpoint of the world when he extends it to man's own ego. Mental pictures come and go, are combined and separated within his inner life; this is what man observes. He does not observe a being that remains identical with itself as “ego” in the midst of this constant flow of ideas. He has observed that mental pictures emerge within him and he assumes that this will continue to be the case. From this possibility, namely, that a world of perceptions can be grouped around a center, arises the conception of an “ego.” Thus, man is a spectator also with respect to his own “ego.” He has his conceptions tell him what he can know about himself. Mill reflects on the facts of memory and expectation. If everything that I know of myself is to consist of conceptual presentations, then I cannot say: *I remember a conception* that I have had at an earlier time, or I expect the occurrence of a certain experience, but I must say: *A present conception remembers itself* or expects its future occurrence. If we speak, so Mill argues, of the mind as of a sequence of perceptions, we must also speak of a sequence of perceptions that is aware of itself as becoming and passing. As a result, we find ourselves in the dilemma of having to say that either the “ego” or the mind is something to be distinguished from the perceptions, or else we must maintain the paradox that a mere sequence of perceptions is capable of an awareness of its past and future. Mill does not overcome this dilemma. It contains for him an insoluble enigma. The fact is that he has torn the bond between himself, the observer, and the world, and he is not capable of restoring the connection. The world for him remains an unknown beyond himself that produces impressions on man. All man knows of this transcendent unknown is that it can produce perceptions in him. Instead of having the possibility of knowing real things outside himself, he can only say in the end that there are opportunities for having perceptions. Whoever speaks of things in themselves uses empty words. We move on the firm ground of facts only as long as we speak of the continuous possibility of the occurrence of sensations, perceptions and conceptions.","text_trust":"verbatim","quote_safe":true,"word_count":396,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p060","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p028","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p028"}],"bead_confidence":"medium","length_check":{"de_words":742,"en_words":797,"ratio":1.07,"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":{"status":"unknown","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 18/l13/p028"],"missing_from_translation":["Aristotle"],"present_only_in_translation":[],"bead_confidence":"medium","bead_length_ratio":1.07,"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":61,"locus":"GA 18/p02c03/p061","text":"John Stuart Mill has an intense aversion to all thoughts that are gained in any way except through the comparison of facts, the observation of the similar, the analogous, and the homogeneous elements in all phenomena. He is of the opinion that the human conduct of life can only be harmed if we surrender to the belief that we could arrive at any truth in any way except through observation. This disinclination of Mill demonstrates his hesitation to relate himself in his striving for knowledge to the things of reality in any other way than by an attitude of passivity. The things are to dictate to man what he has to think about them. If man goes beyond this state of receptivity in order to say something out of his own self *about* the things, then he lacks every assurance that this product of his own activity has anything to do *with* the things. What is finally decisive in this philosophy is the fact that the thinker who maintains it is unable to count his own spontaneous thinking as belonging to the world. The very fact that he himself is active in this thinking makes him suspicious and misleads him. He would best of all like to eliminate his own self completely, to be absolutely sure that no erroneous element is mixed into the objective statements of the phenomena. He does not sufficiently appreciate the fact that his thinking is a part of nature as much as the growth of a leaf of grass. It is evident that one must also examine one's own spontaneous thinking if one wants to find out something concerning it.","text_trust":"verbatim","quote_safe":true,"word_count":275,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p061","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p029","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p029"}],"bead_confidence":"medium","length_check":{"de_words":551,"en_words":602,"ratio":1.09,"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":{"status":"unknown","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 18/l13/p029"],"missing_from_translation":["Goethe"],"present_only_in_translation":[],"bead_confidence":"medium","bead_length_ratio":1.09,"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":62,"locus":"GA 18/p02c03/p062","text":"How is man, to use a statement of Goethe, to become acquainted with his relation to himself and to the external world if he wants to eliminate himself completely in the cognitive process? Great as Mill's merits are for finding methods through which man can learn those things that do not depend on him, a view concerning man's relation to himself and of his relation to the external world cannot be obtained by his methods. All these methods are valid only for the special sciences, not, however, for a comprehensive world conception. No observation can teach what spontaneous thinking is; only thinking can experience this in itself. As this thinking can only obtain information concerning its own nature through its own power, it is also the only source that can shed light on the relation between itself and the external world. Mill's method of investigation excludes the possibility of obtaining a world conception because a world conception can be gained only through *thinking* that is concentrated in itself and thereby succeeds in obtaining an insight into its own relation to the external world. The fact that John Stuart Mill had an aversion to this kind of self-supporting thinking can be well understood from his character. Gladstone said in a letter (compare Gompertz: John Stuart Mill, Vienna, 1889) that in conversation he used to call Mill the “Saint of Rationalism.” A person who practices thinking in this way imposes rigorous demands on thinking and looks for the greatest possible precautionary measures so that it cannot deceive him. He becomes thereby mistrustful with respect to thinking itself. He believes that he will soon stand on insecure ground if he loses hold of external points of support. Uncertainty with regard to all problems that go beyond strictly observational knowledge is a basic trait in Mill's personality. In reading his books we see everywhere that Mill treats such problems as open questions concerning which he does not risk a sure judgment.","text_trust":"verbatim","quote_safe":true,"word_count":327,"url":"https://anthroposophy.ai/v1/steiner/en/ga/18/p02c03/p062","german_anchor":{"de_prefix":"l13","de_passages":[{"locus":"GA 18/l13/p029","url":"https://anthroposophy.ai/v1/steiner/de/ga/18/l13/p029"}],"bead_confidence":"medium","length_check":{"de_words":551,"en_words":602,"ratio":1.09,"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":{"status":"unknown","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 18/l13/p029"],"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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