{"corpus":"steiner","locus":"GA 20/l03/p022","lang":"en","edition":"MP1990","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Now this is the point. What can be read in Bergson in a scintillating lightly draped configuration of ideas had already been expressed *before that* by the German thinker Wilhelm Heinrich Preuss in a powerful and strongly thought-through way. Preuss is also one of those personalities belonging to the presentation here of a more or less forgotten stream in the development of German world views that are in accordance with the spirit. With a powerful sense for reality, Preuss brings together natural-scientific views and world views—in his book *Spirit and Matter* (1882), for example. One finds the Bergsonian thought we cited expressed by Preuss in the following way: “It should ... be time ... to present a teaching about the origins of organic species that is founded not only upon principles set up in a one-sided way by descriptive natural science, but that is also in full harmony with the rest of natural laws (which are also the laws of human thinking). This teaching should also be *free of any hypothesizing* and should rest only upon rigorous conclusions drawn from scientific observation in the broadest sense. This teaching should rescue the concept of species as much as Is factually possible, but at the same time should take Darwin's concept of evolution into its domain and seek to make It fruitful.—The center of this new teaching is man, *the species that recurs only once on our planet: homo sapiens*. Strange that older observers started with objects of nature and then erred to such an extent that they did not find the path to man, in which effort even Darwin Indeed succeeded only in a most pitiful and utterly unsatisfying way by seeking the ancestor of the lord of creation among the animals. Actually, the natural scientist would have to start with himself as a human being and then, continuing on *through the whole realm of existence and of thinking return to mankind* ... It was not by chance that human nature arose out of earthly nature; It was by necessity. Man is the goal of tellurian processes, and every other form arising besides him has borrowed its traits from his. Man is the first-born being of the whole cosmos. ... When the germs of his being had arisen, the remaining organic element no longer had the necessary strength to engender further human germs. What arose then was animal or plant. ...”","text_trust":"verbatim","quote_safe":true,"title":"A Forgotten Stream in German Spiritual Life","site_heading":null,"date":null,"location":null,"word_count":400,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/l03/p022","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["MP1990"]},"available_versions":[{"lang":"en","edition":"MP1990","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/20/l03/p022","paragraph_aligned":true}],"german_anchor":{"de_prefix":"l03","de_passages":[{"locus":"GA 20/l03/p014","url":"https://anthroposophy.ai/v1/steiner/de/ga/20/l03/p014"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":341,"en_words":400,"ratio":1.17,"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 20/l03/p014","passage_number":14,"text":"Nun liegt das Folgende vor. Was bei Bergson in schillernder, leichtgeschürzter Ideenentwickelung zu lesen ist, das hat *vorher* in gedankenstarker, kraftvoller Art der deutsche Denker *Wilhelm Heinrich Preuß* zum Ausdrucke gebracht. Preuß ist nun auch eine derjenigen Persönlichkeiten, die der hier geschilderten mehr oder weniger vergessenen Strömung einer geistgemäßen deutschen Weltanschauungsentwickelung angehören. Mit machtvollem Wirklichkeitssinn verbindet Preuß Natur- und Weltanschauung - zum Beispiel in seinem Buche «Geist und Stoff» (1882). Den angeführten Bergsonschen Gedanken findet man bei ihm so ausgedrückt: «Es dürfte ... an der Zeit sein, eine ... Lehre von der Entstehung der organischen Arten aufzustellen, welche sich nicht allein auf einseitig aufgestellte Sätze aus der beschreibenden Naturwissenschaft gründet, sondern auch mit den übrigen Naturgesetzen, welche zugleich auch die Gesetze des menschlichen Denkens sind, in voller Übereinstimmung ist. Eine Lehre zugleich, *die alles Hypothesierens bar* ist und nur auf strengen Schlüssen aus naturwissenschaftlichen Beobachtungen im weitesten Sinne beruht; eine Lehre, die den Artbegriff nach tatsächlicher Möglichkeit rettet, aber zugleich den von *Darwin* aufgestellten Begriff der Entwickelung hinübernimmt auf ihr Gebiet und fruchtbar zu machen sucht.—Der Mittelpunkt dieser neuen Lehre nun ist der Mensch, die *nur einmal auf unserem Planeten wiederkehrende Spe* zies: Homo *sapiens*. Merkwürdig, daß die älteren Beobachter bei den Naturgegenständen anfingen und sich dann dermaßen verirrten, daß sie den Weg zum Menschen nicht fanden, was ja auch *Darwin* nur in kümmerlichster und durchaus unbefriedigender Weise gelang, indem er den Stammvater des Herrn der Schöpfung unter den Tieren suchte - während der Naturforscher bei sich als Menschen anfangen müßte, um so fortschreitend *durch das ganze Gebiet des Seins und Denkens zur Menschheit zurückzukehren* ... Es war nicht Zufall, daß die menschliche Natur aus der irdischen hervorging, sondern Notwendigkeit. Der Mensch ist das Ziel der tellurischen Vorgänge, und jede andere neben ihm auftauchende Form hat aus der seinigen ihre Züge entlehnt. Der Mensch ist das erstgeborene Wesen des ganzen Kosmos ... Als seine Keime entstanden waren, hatte der gebliebene organische Rückstand nicht die nötige Kraft mehr, um weitere menschliche Keime zu erzeugen. Was noch entstand, wurde Tier oder Pflanze ...»","text_trust":"verbatim","quote_safe":true,"word_count":341,"url":"https://anthroposophy.ai/v1/steiner/de/ga/20/l03/p014"}],"english":["GA 20/l03/p022"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":341,"en_words":400,"ratio":1.17,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.16,"band":"comparable","note":null,"word_count":8529,"original_word_count":7362,"may_be_abridged":false},"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 20/l03/p014"],"missing_from_translation":["Schiller"],"present_only_in_translation":[],"bead_confidence":"high","bead_length_ratio":1.17,"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."}}