{"corpus":"steiner","locus":"GA 199/1920-08-14/p023","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"On the other side, we have our inner life. We have our will, our feeling, our thinking and our conceptual capability. When we reflect upon ourselves, we can observe our own will, feeling and thinking, and permeate these with what we call our religious, moral and other ideals. Here, we arrive at what may be termed the man of soul and spirit. Again, this term may easily lead to misunderstandings, but it must be used. We cannot manage if we do not turn the gaze of our soul on one hand to this soul-spiritual human being, and on the other to the physical, corporeal man. But whether we study the facts of nature impartially or contemplate spiritual science, it is necessary to come to the realization: This physical, bodily organization is not really available to what human science, currently existing in the exoteric world, is able to grasp in any sense. If I am to clarify this schematically by means of a sketch, I should like to say: When I condense all that constitutes the human physical organization and its connection with the whole surrounding world (red in sketch), this continues to a certain point. I shall indicate that here by a line. Despite all modern amateurish objections of psychology, beyond this point and polarically differing from it, we have what may be called the soul-spiritual nature of man (yellow), that, in turn, is linked with a world of soul and spirit. That world appears most abstract to present-day human beings, because they grasp it only in the sense of abstract moral or religious ideals that have also become increasingly abstract conceptions. Yet, in regard to both sides of human nature, we are obliged to say: What is looked upon today as science encompasses neither man's physical body nor his soul-spiritual nature. We cannot recognize the physical corporeal nature of man. You can discover the reasons for this in my little book, *Philosophy and Anthroposophy*.[^8] For, if man would penetrate into himself with inner vision, that is, if he were to look into the very depths of his being and perceive what is going on there, he would be able to do so exactly in the sense of what modern science deems \"exact.\" Then, however, man could not be the being he is today, for he would have no memory, no facility of recollection. When we look at the world, we retain its pictures in our memory. This means that impressions of the world reach only as far as this barrier (see arrow in sketch). From there, they strike back into the soul and we remember them. What thus strikes back out of our own selves into memory conceals from us our physical bodily nature. We cannot look into it, for if we were able to do so all the impressions would merely be momentary, nothing would be thrown back to form recollections. It is only because this barrier acts as a reflector—after all, we cannot look behind a mirror either, its impressions are reflected back to us—that we cannot see inside ourselves. The impressions are reflected back to us unless we rise to spiritual science. If they were not thrown back, we would not have the reflected impressions of memory in ordinary life. We must be so organized as human beings in life that we have memories. Due to this, however, our physical bodily organization is concealed from us. Just as we cannot see through a mirror to what lies behind it, we cannot look behind or under the mirror of memory and behold the way the physical body of the human being is organized.","text_trust":"verbatim","quote_safe":true,"title":"Lecture IV","site_heading":"Spirit and Matter: Overcoming Materialism Through Initiation","site_heading_note":"A heading the site wrote for this unit from a summary of it; not in the edition, and not the words of Rudolf Steiner or of the translator. Cite the unit by its title and locus, never by this heading, and do not quote it.","date":"1920-08-14","location":null,"word_count":606,"url":"https://anthroposophy.ai/v1/steiner/en/ga/199/1920-08-14/p023","alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Maria St. Goar","identified_edition":"AP1986","book_title":"Spiritual Science as a Foundation for Social Forms","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA199/English/AP1986/19200814p01.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/199/1920-08-14/p023"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/199/1920-08-14/p023","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":"1920-08-14","de_passages":[{"locus":"GA 199/1920-08-14/p023","url":"https://anthroposophy.ai/v1/steiner/de/ga/199/1920-08-14/p023"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":623,"en_words":606,"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."},"paired_german":{"status":"paired","german":[{"locus":"GA 199/1920-08-14/p023","passage_number":23,"text":"Dann haben wir unser Innenleben. Wir haben unser Wollen, unser Fühlen, unser Denken, unser Vorstellen. Wir können, wenn wir uns auf uns selbst besinnen, aufmerksam werden auf dieses Wollen, Fühlen, Denken in uns, und wir können dieses Wollen, Fühlen und Denken mit dem durchdringen, was wir unsere religiösen, unsere sittlichen und sonstigen Ideale nennen. Wir kommen da zu etwas, was man — wiederum führt das leicht zu Mißverständnissen, aber man braucht dieses Wort den seelisch-geistigen Menschen nennen kann. Man kommt nicht zurecht, wenn man nicht den Seelenblick hinwendet einerseits auf diesen geistig-seelischen Menschen, andererseits auf den physisch-körperlichen Menschen. Aber es ist notwendig, daß man, sei es durch ein wirklich unbefangenes Verfolgen der Tatsachen der Natur, sei es durch Vertiefung in die Geisteswissenschaft, es ist notwendig, daß man sich zum Bewußtsein bringe: diese physisch-körperhafte Organisation liegt eigentlich zunächst nicht vor in demjenigen, was irgendwelche menschliche Wissenschaft, wie sie heute in der exoterischen Welt existiert, umfassen kann. Wenn ich das schematisch durch eine Zeichnung klarmachen soll, so möchte ich sagen: Wenn ich alles das zusammenfasse, was menschlich-physische Organisation ist und was im Zusammenhange steht mit der ganzen Umwelt (siehe Zeichnung, rot), so geht das bis zu einem gewissen Punkte — ich will das hier durch eine Linie zeichnen -, und straff davon verschieden, trotz aller moderner dilettantischer psychologischer Einwände, straff davon verschieden ist dasjenige, was man die 'geistig-seelische Natur des Menschen nennen kann (gelb), die ihrerseits mit einer Welt des Geistig-Seelischen in Verbindung steht, mit einer Welt, die der heutigen Menschheit sehr abstrakt vorkommt, weil sie sie nur auffaßt im Sinne der abstrakt-sittlichen oder im Sinne der religiösen Ideale, die auch immer mehr und mehr zu abstrakten Vorstellungen geworden sind. Beiden Gliedern der menschlichen Natur gegenüber muß man aber sagen: Das, was man heute als Wissenschaft ansieht, das umfaßt weder die physisch-körperliche noch die geistig-seelische Natur des Menschen. Die physisch-körperliche Natur des Menschen, man kann sie nicht erkennen. Lesen Sie die Gründe, warum man sie nicht erkennen kann, in meinem kleinen Büchelchen «Durch den Geist zur Wirklichkeits-Erkenntnis der Menschenrätsel». Wenn der Mensch nämlich bei einer Innenschau sich selber durchschauen würde, das heißt, bis auf den Grund hinunterschauen würde auf das, was da im Inneren eigentlich vorgeht, dann würde er genau sehen können, was im Inneren vorgeht, in dem Sinne genau, wie die heutige Wissenschaft etwas «genau sehen» nennt. Dann würde der Mensch aber nicht das Wesen sein können, das er heute ist, denn er würde dann kein Gedächtnis haben können, er würde kein Erinnerungsvermögen haben. Indem wir die Welt anschauen, bleiben uns die Bilder der Welt als Erinnerungen, das heißt, die Welteindrücke schlagen überhaupt nur bis zu dieser Grenze hier (siehe Zeichnung, Pfeile) und da schlagen sie in die Seele zurück, und wir erinnern uns an sie. Und was da aus uns selbst in die Erinnerung zurückschlägt, das verdeckt uns das physisch-leibliche Innere des Menschen. Wir können da nicht hineinschauen, denn würden wir hineinschauen können, so wäre jeder Eindruck nur ein Augenblickseindruck. Es würde nichts als Erinnerung zurückgeworfen. Nur dadurch, daß sich diese Grenze hier verhält, wie sich ein Spiegel verhält - wir können auch nicht hinter den Spiegel schauen, sondern es werden uns die Eindrücke zurückgeworfen —, können wir nicht in unser Inneres schauen, es werden uns die Eindrücke zurückgeworfen, wenn wir nicht zur Geisteswissenschaft aufsteigen. Und würden sie nicht zurückgeworfen, so würden wir eben auch nicht im gewöhnlichen Leben die zurückgeworfenen Eindrücke der Erinnerung haben. Wir müssen als Menschen im Leben so organisiert sein, daß wir Erinnerungen haben. Dadurch aber ist uns verschlossen unsere physisch-leibliche Organisation. Wie man durch den Spiegel nicht hindurchschauen kann auf das, was hinter dem Spiegel ist, so kann man gewissermaßen nicht hinter den Erinnerungsspiegel oder unter den Erinnerungsspiegel schauen, auf das, was die leiblich-physische Organisation des Menschen ist.","text_trust":"verbatim","quote_safe":true,"word_count":623,"url":"https://anthroposophy.ai/v1/steiner/de/ga/199/1920-08-14/p023"}],"english":["GA 199/1920-08-14/p023"],"method":"length","confidence":"medium","correspondence":"established","length_check":{"de_words":623,"en_words":606,"ratio":0.97,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.05,"band":"comparable","note":null,"word_count":6278,"original_word_count":5963,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Maria St. Goar","identified_edition":"AP1986","book_title":"Spiritual Science as a Foundation for Social Forms","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA199/English/AP1986/19200814p01.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 199/1920-08-14/p023"],"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."}}