{"corpus":"steiner","locus":"GA 20/c02-01/p005-p008","extent":"range","passage_number":5,"through":8,"paragraph_count":4,"first_locus":"GA 20/c02-01/p005","last_locus":"GA 20/c02-01/p008","lang":"en","edition":"MP1990","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Idealism as an Awakening of the Soul: Johann Gottlieb Fichte","date":null,"location":null,"alignment_confidence":"low","alignment_reason":"no_original_to_compare","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["MP1990"]},"witness_completeness":{"ratio":null,"band":"no_original","note":null,"word_count":3870,"original_word_count":null,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01/p005-p008","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01/p005-p008.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01#p005","word_count":1052,"quote_safe":true,"passages":[{"passage_number":5,"locus":"GA 20/c02-01/p005","text":"It is within the soul itself that Descartes finds the point upon which he can base conviction: The mental pictures form for myself of the world's course are no dream; they live a life that is a part in the life of the whole world. Even though I can doubt everything, there is *one* thing I cannot doubt, for to express doubt in *it* would belie my own words. For is it not certain that when I give myself over to doubt *I am thinking*? I could not doubt if I did not think. Therefore I cannot possibly doubt my own experience in thinking. If I wanted, through doubt, to kill thinking: it would just rise up living again out of the doubt. My thinking lives, therefore; it does not stand in some dream world; it stands in the *world of being* ( *Sein*). If I could believe that everything else, even my own body, gave me only the illusion of *being*, still my thinking does not deceive me. Just as true as it is that I think, it is true that I *am*, insofar as I think. It was from sentiments such as these that Descartes' “I think, therefore I am” ( *Cogito ergo sum*) rang out into the world. And whoever has an ear for such things will also hear the power of this statement resounding in all subsequent thinkers until Kant.","text_trust":"verbatim","quote_safe":true,"word_count":234,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01/p005","german_anchor":{"de_prefix":"das_weltbild_des_deutschen_idealismus","de_passages":[{"locus":"GA 20/das_weltbild_des_deutschen_idealismus/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/das_weltbild_des_deutschen_idealismus/p007"},{"locus":"GA 20/das_weltbild_des_deutschen_idealismus/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/das_weltbild_des_deutschen_idealismus/p008"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 20/das_weltbild_des_deutschen_idealismus/p007"],"reader_part":true,"length_check":{"de_words":633,"en_words":679,"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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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":6,"locus":"GA 20/c02-01/p006","text":"Only with Fichte do its reverberations cease. If one enters deeply into his thought-world, if one seeks to experience with him his struggles for a world view, then one feels how he too is seeking world knowledge in self-knowledge; but one has the feeling that Descartes' statement, “I think, therefore I am” could not be the rock upon which Fichte, in his struggles, could believe himself secure against the waves of doubt that can turn man's mental pictures into an ocean of dreams. Looking at what Fichte wrote in his book *The Vocation of Man* (published in 1800), one feels how his ability to doubt lives in a very different part of the soul than with Descartes: “Nowhere is there anything enduring, neither outside me nor within me; there is only unceasing change. Nowhere do I know of any being, not even my own. There is no *being*. I *myself* do not know at all and do not exist. *Pictures* exist: they are all that there is, and they know about themselves in the manner of pictures—pictures that float past without anything there for them float past; pictures that relate to each other through pictures of pictures; pictures without anything pictured in them, without significance and purpose. I myself am one of these pictures; no, I am not even that; I am only a confused picture of the pictures.—All reality transforms itself into a strange dream, without a life that is dreamed about, and without a spirit who is dreaming; transforms itself into a dream that is connected with a dream about itself, My *perceiving* is the dream; my *thinking*—the source of all being and all reality that I imagine to myself, the source of *my* being, my power, my aims—is a dream about that dream,” These thoughts do not arise in Fichte's soul as the ultimate truth about existence, He does not wish, as one might suppose, really to regard the world as a dream configuration, He wants only to show that all the usual arguments for the certainty of knowledge cannot withstand penetrating examination, and that these arguments do not give one the right to regard the ideas one forms about the world as anything other than dream configurations. And Fichte cannot allow that any kind of certainty about being is present within thinking. Why should I say, “I think, therefore I am” since, after all, if I am living in an ocean of dreams, my thinking can be nothing more than “a dream about a dream”? For Fichte, what penetrates and gives reality to my thoughts about the world must come from a completely different source than mere thinking about the world.","text_trust":"verbatim","quote_safe":true,"word_count":445,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01/p006","german_anchor":{"de_prefix":"das_weltbild_des_deutschen_idealismus","de_passages":[{"locus":"GA 20/das_weltbild_des_deutschen_idealismus/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/das_weltbild_des_deutschen_idealismus/p007"},{"locus":"GA 20/das_weltbild_des_deutschen_idealismus/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/das_weltbild_des_deutschen_idealismus/p008"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 20/das_weltbild_des_deutschen_idealismus/p007","GA 20/das_weltbild_des_deutschen_idealismus/p008"],"reader_part":true,"length_check":{"de_words":633,"en_words":679,"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":7,"locus":"GA 20/c02-01/p007","text":"Fichte claims that the distinctive spirit ( *Art*) of the German people lives in his world view. This thought makes sense when one brings before one's soul precisely his picture of that path to self-knowledge which he seeks in contradistinction to Descartes. This path is what Fichte felt to be *German*; and as a traveler on this path, he differs from Descartes, who takes the spiritual path of the Romance peoples. Descartes seeks a sound basis for self-knowledge; he expects to find this sound basis somewhere. In thinking he believes he has found it. Fichte expects nothing from this kind of search. For, no matter what he might find, why should it afford a greater certainty than anything already found? No, along this path of investigation there is absolutely nothing to be found. For, this path can lead only from *picture to picture*; and no picture one encounters can guarantee, out of itself, its *being*. Therefore, to begin with, one must entirely abandon the path through pictures, and return to it again only after gaining certainty from some other direction.","text_trust":"verbatim","quote_safe":true,"word_count":180,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01/p007","german_anchor":{"de_prefix":"das_weltbild_des_deutschen_idealismus","de_passages":[{"locus":"GA 20/das_weltbild_des_deutschen_idealismus/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/das_weltbild_des_deutschen_idealismus/p009"},{"locus":"GA 20/das_weltbild_des_deutschen_idealismus/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/das_weltbild_des_deutschen_idealismus/p010"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 20/das_weltbild_des_deutschen_idealismus/p009","GA 20/das_weltbild_des_deutschen_idealismus/p010"],"length_check":{"de_words":179,"en_words":180,"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. 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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":8,"locus":"GA 20/c02-01/p008","text":"With respect to the statement “I think, therefore I am,” one need only say something that seems quite simple if one wants to refute it. This is after all the way with so many thoughts a person incorporates into his world view: they are not dispelled by elaborate objections but rather by noting simple facts. One does not undervalue the thinking power of a personality like Descartes by confronting him with a simple fact. The fable of the egg of Columbus is true forever.[^1] And it is also true that the statement “I think, therefore I am” simply shatters upon the fact of human sleep. Every sleep, which interrupts thinking, shows—not, indeed, that there is no being in thinking—but that in any case “I am, even when I am not thinking.” Therefore, if only thinking is the source for *being*, then nothing could guarantee the *being* of soul states in which thinking has ceased. Although Fichte did not express this train of thought in this form, one can still definitely say: The power lying within these simple facts worked—unconsciously—in his soul and kept him from taking a path like that taken by Descartes.","text_trust":"verbatim","quote_safe":true,"word_count":193,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/c02-01/p008","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. 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