{"corpus":"steiner","locus":"GA 204/1921-04-16/p005-p010","extent":"range","passage_number":5,"through":10,"paragraph_count":6,"first_locus":"GA 204/1921-04-16/p005","last_locus":"GA 204/1921-04-16/p010","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture V","date":"1921-04-16","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Maria St. Goar","identified_edition":"AP1987","book_title":"Materialism and the Task of Anthroposophy","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA204/English/AP1987/19210416m01.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"]},"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. 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Cite the unit by its title and locus, never by this heading, and do not quote it.","url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p005-p010","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p005-p010.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16#p005","word_count":1060,"quote_safe":true,"passages":[{"passage_number":5,"locus":"GA 204/1921-04-16/p005","text":"This very fact indicates that a change of great and far-reaching significance had taken place in the fourth century A.D. in the development of Western civilization, and consequently in the evolution of the whole of mankind. Proceeding from the Orient, all the influences that had laid hold of eastern European civilization were in a sense pushed back again towards the Orient. Only the increasing tendency towards abstract thinking in the Roman world maintained itself in the Occident alongside the comprehension of the external, sensory world of facts.","text_trust":"verbatim","quote_safe":true,"word_count":87,"url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p005","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Maria St. Goar","identified_edition":"AP1987","book_title":"Materialism and the Task of Anthroposophy","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA204/English/AP1987/19210416m01.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 204/1921-04-16/p005"],"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":6,"locus":"GA 204/1921-04-16/p006","text":"How alive the conceptions of the Greek gods had been among the Greeks, and how conceptually abstract the ideas were the Romans entertained of their gods! Actually, in the later period, what the Greeks possessed of ideas concerning the super-sensible world was already lifeless, although quite alive as such within itself. Yet, it was a lifeless element in comparison to the living conceptions of the super-sensible worlds present during the ancient Persian and Indian civilizations, which represented a living within these higher worlds. In those times, albeit with a purely instinctive human perception, people lived in communion with the super-sensible worlds just as mankind in the present communes with the sensory world. For human beings in the ancient Orient, the spiritual world was readily accessible. For them, the beings of the spiritual world were present just as other human beings, our fellowmen, live side by side with us. Out of this living, super-sensible world, the Greeks built up their system of concepts. In the ages before Aristotle, up to the fourth century B.C., Greek ideas were not abstract ideas gained through external sensory observation and then lifted up into abstraction. These Greek ideas still originated from the living, super-sensible world; they were born of a primeval power of vision. These living Greek ideas still imbued a person with soul sustenance and warmth; insofar as he could share in them, they bestowed on him the necessary enthusiasm for his form of social order. Certainly, we must never forget that a large part of the Greek people was denied a share in this life of thought; this was the extensive world of the slaves. But the bearers of Greek culture certainly participated in a realm of ideas that was basically a downpouring of super-sensible, spiritual powers into the world of the earthly sphere.","text_trust":"verbatim","quote_safe":true,"word_count":301,"url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p006","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Maria St. Goar","identified_edition":"AP1987","book_title":"Materialism and the Task of Anthroposophy","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA204/English/AP1987/19210416m01.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 204/1921-04-16/p006"],"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":7,"locus":"GA 204/1921-04-16/p007","text":"In comparison with this, the Roman world—separated from Greece only by the sea—definitely had a quite abstract appearance. The Romans described their gods in the same prosaic, unimaginative ways as, shall we say, our modern scientists speak of the laws of nature. Although this is an indication of the significant change I have to point out here, we confront this change in a special way if we turn our attention to a factor in the life of soul that found only partial realization in world history and did not develop to its full potential.","text_trust":"verbatim","quote_safe":true,"word_count":94,"url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p007","german_anchor":{"de_prefix":"1921-04-16","de_passages":[{"locus":"GA 204/1921-04-16/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p007"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":229,"en_words":228,"ratio":1.0,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 204/1921-04-16/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":8,"locus":"GA 204/1921-04-16/p008","text":"Consider for a moment the destiny of the ancient Greek people. It is fraught with a certain tragedy. After its period of great glory, Greek culture pined away and, in essence, vanished from the stage of world history, for what replaced it in that territory cannot be said to have been a true successor. The Greek nation went into decline in a severe, world-historical illness, and from its ancient ideas it produced what, I would say, represents the dawn of all later culture. It brought forth Stoicism and Epicureanism,[^1] systems or views of life in which the more abstract mode of thought, characterizing the later Western civilization, already found an early expression. But we can see in Stoicism and Epicureanism, even in the later Greek mysticism, that they express a decline of ancient Greece.","text_trust":"verbatim","quote_safe":true,"word_count":134,"url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p008","german_anchor":{"de_prefix":"1921-04-16","de_passages":[{"locus":"GA 204/1921-04-16/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p007"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":229,"en_words":228,"ratio":1.0,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 204/1921-04-16/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":9,"locus":"GA 204/1921-04-16/p009","text":"Why was it that this culture of Greece was destined to decline and ultimately to pass away from the stream of world evolution?[^2] One could say that this decline and death of the ancient Greek people indicates a significant mystery in world history. With faculties of vision handed down to them as an echo of the ancient Oriental world view, the ancient Greeks still beheld the soul-spiritual human being in his full light. After all, in the earlier periods of Greek culture, every individual knew himself to be a being of soul and spirit that had descended through conception and birth from the spiritual worlds, that has its home in a super-sensible sphere and is destined for super-sensible spheres. Yet, at the same time, even in its prime, Greece sensed its decline in world history—I have often referred to this. It sensed that human beings cannot fully attain to humanity on earth by merely looking up into super-sensible worlds. It felt itself surrounded and pervaded by the earth's forces. Hence the ancient saying: “Better it is to be a beggar in the sense world than a king in the realm of shades”[^3] The Greeks of earlier periods had still beheld all the shining glory of the super-sensible world; at the same time, by attaining full humanity in ancient Greece, they sensed that they could not maintain this radiance of the spiritual worlds. They felt they were losing it and that their soul nature was becoming ensnared in the things of the earth. Fear of death arose in them because they realized that life between birth and death can estrange the soul from its spiritual home. Greek culture must definitely be described in accordance with this feeling.","text_trust":"verbatim","quote_safe":true,"word_count":286,"url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p009","german_anchor":{"de_prefix":"1921-04-16","de_passages":[{"locus":"GA 204/1921-04-16/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p008"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":268,"en_words":286,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 204/1921-04-16/p008"],"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 204/1921-04-16/p010","text":"Men like Nietzsche basically had true insight into these matters.[^4] Nietzsche had the right feeling when he designated the period of Greek development preceding the Socratic and Platonic age as the tragic epoch of Greek culture. For already in thinkers such as Thales,[^5] and particularly Anaxagoras[^6] and Heraclitus,[^7] we observe the twilight of a magnificent world view which modern history does not mention at all. We note the fear of becoming estranged from the super-sensible world, of becoming tied to what alone remains from the passage through life between birth and death, namely, of becoming linked to the world of Hades, the world of shades, which basically becomes man's lot. Nevertheless, the Greeks preserved one thing; they saved what appeared at its height in the Platonic idea. There emerged amid the onset of progressive decline this world of Platonic ideas, the last glorious remnant of the ancient Orient, though it, too, was then fated to perish in Aristotelianism.","text_trust":"verbatim","quote_safe":true,"word_count":158,"url":"https://anthroposophy.ai/v1/steiner/en/ga/204/1921-04-16/p010","german_anchor":{"de_prefix":"1921-04-16","de_passages":[{"locus":"GA 204/1921-04-16/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p009"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 204/1921-04-16/p009"],"reader_part":true,"length_check":{"de_words":530,"en_words":540,"ratio":1.02,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 204/1921-04-16/p009"],"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. 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Alles dasjenige, was vom Orient ausgehend den Osten der europäischen Zivilisation ergriffen hatte, das wurde sozusagen nach dem Orient wieder zurückgeschoben. Dasjenige allein konnte sich abendländisch halten neben der Erfassung der äußeren sinnlichen Tatsachenwelt, was in der romanischen Welt aufgekommen war als ein Anlauf zum abstrakten Denken.","text_trust":"verbatim","quote_safe":true,"word_count":78,"url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p005"},{"locus":"GA 204/1921-04-16/p006","passage_number":6,"text":"Wie lebendig sind doch die Vorstellungen über die griechischen Götter bei den Griechen gewesen, und wie abstrakt begrifflich sind die Vorstellungen, die sich die Römer von ihren Göttern gemacht haben. Im Grunde genommen war in der späteren Zeit dasjenige, was die Griechen an Ideen hatten über die übersinnliche Welt,schon ein Unlebendiges, obwohl es in sich sehr lebendig war, aber verhältnismäßig ein Unlebendiges gegenüber den lebendigen Vorstellungen der übersinnlichen Welten, die darstellten ein Darinnenleben in diesen übersinnlichen Welten, wie sie in der älteren persischen Zivilisationsform vorhanden waren oder in der älteren indischen Zivilisationsform. Da lebte man in den übersinnlichen Welten, wenn auch dutch ein instinktives menschliches Erkennen, da lebte man aber doch mit diesen übersinnlichen Welten so, wie in der Gegenwatt eine spätere Menschheit mit der sinnlichen Welt lebt. Für den alten Orientalen war die geistige Welt durchaus etwas Erschlossenes. Für den alten Orient war die geistige Welt etwas, was für den Menschen so da war in bezug auf ihre Wesenheiten, wie für den späteren Menschen, nun, sagen wir, die anderen Menschen sind, die als seine Nebenmenschen neben ihm da sind, und der Grieche hatte aus dieser lebendigen übersinnlichen Welt heraus sein Begriffssystem gebildet. Die griechischen Ideen waren bis auf Aristoteles herunter im 4. Jahrhundert der vorchristlichen Zeit nicht solche abstrakte Ideen, die an der äußeren sinnlichen Beobachtung gewonnen und dann hinaufabstrahiert waren, diese griechischen Ideen waren noch herausgeboren aus der lebendigen übersinnlichen Welt, aus einer uralten Anschauung. Diese lebendigen griechischen Ideen durchseelten, durchwärmten noch den Menschen, gaben ihm noch den nötigen Enthusiasmus zu seiner Art des sozialen Lebens, insofern er an diesen Ideen teilnehmen konnte. Gewiß, man darf niemals vergessen, daß ein großer Teil des griechischen Volkes nicht teilnehmen durfte; es war das die weitausgebreitete Sklavenwelt. Aber diejenigen Menschen, welche die Träger der griechischen Kultur waren, die waren eben durchaus in einer Ideenwelt, die im Grunde genommen ein Herunterstrahlen übersinnlich-geistiger Mächte in die Welt des Irdischen war.","text_trust":"verbatim","quote_safe":true,"word_count":317,"url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p006"},{"locus":"GA 204/1921-04-16/p007","passage_number":7,"text":"Demgegenüber nahm sich allerdings die römische Welt, die nur durch das Meer abgeschieden war von der griechischen Welt, ganz abstrakt aus. Die Römer bezeichneten ihre Götter, man möchte sagen, in derselben nüchternen, trockenen Weise, wie unsere Naturforscher ihre Naturgesetze bezeichnen. Und wenn sich schon darin der bedeutsame Umschwung ausdrückt, auf den ich hier hinzuweisen habe, so tritt er uns noch ganz besonders entgegen, wenn wir nun recht aufmerksam hinschauen auf eine seelische Tatsache, die sich nur halb in der Weltentwickelung ausgelebt hat, die nicht vollständig zur Entwickelung gekommen ist. Betrachten Sie einmal das Schicksal des alten griechischen Volkes. Dieses Schicksal des alten griechischen Volkes hat eine gewisse Tragik in sich. Dieses griechische Volk, nach seiner großen Blüte siecht es dahin; es verschwindet im Grunde genommen doch aus der Weltgeschichte. Denn was in seinem Territorium dann als ein Schatten hingetreten ist, ist ja nicht eine wirkliche Nachkommenschaft. In schwerer weltgeschichtlicher Krankheit siecht das griechische Volk dahin und bringt aus seinen alten Ideen etwas heraus, das, ich möchte sagen, die Morgenröte aller späteren Kultur ist, bringt den Stoizismus, den Epikuräismus aus sich hervor, in denen sich als in bestimmten Lebensanschauungen schon vorausverkündet, was dann in der abendländischen Zivilisation auf viel abstraktere Art gewonnen wird. Aber man sieht es auch dem Stoizismus, dem Epikuräismus an, man sieht es selbst der späteren griechischen Mystik an, daß sie ausdrücken ein Hinsiechen des alten Griechentums.","text_trust":"verbatim","quote_safe":true,"word_count":229,"url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p007"},{"locus":"GA 204/1921-04-16/p008","passage_number":8,"text":"Warum mußte denn in der Weltenentwickelung dieses Griechentum krank werden und dann im Grunde genommen absterben? Man möchte sagen, in diesem Krankwerden und Absterben des alten Griechenvolkes liegt ein bedeutsames weltgeschichtliches Mysterium. Ja, dieses Griechenvolk sah noch mit dem, was es als einen Nachklang der alten orientalischen Weltanschauung herüberbekommen hatte, den seelisch-geistigen Menschen in seinem vollen Lichte. Und in den älteren Zeiten der griechischen Kultur sah sich doch jeder Mensch an als ein seelisch-geistiges Wesen, das aus geistigen Welten durch die Geburt oder durch die Empfängnis heruntergestiegen ist, das seine Heimat hat in übersinnlicher Sphäre, das berufen ist zu übersinnlichen Sphären. Aber es fühlte zu gleicher Zeit, dieses Griechenland, selbst noch in seiner Blütezeit - ich habe das oftmals erwähnt - seinen weltgeschichtlichen Niedergang. Es fühlte, daß der Mensch nicht Mensch werden kann auf der Erde durch dieses Hinaufschauen, durch dieses alleinige Hinaufschauen in übersinnliche Welten. Es fühlte sozusagen sich umschlungen und durchdrungen von den irdischen Mächten. Daher jener uralte griechische Spruch: Besser ein Bettler zu sein in der sinnlichen Welt, als ein König im Reiche der Schatten. - Der Grieche hatte in seinen alten Zeiten noch allen Glanz der übersinnlichen Welt geschaut; aber er hat zu gleicher Zeit dadurch, daß er in diesem Griechenland ganz Mensch wurde, gefühlt, wie er ihn nicht erhalten kann, diesen Glanz der geistigen Welten, wie er ihm verlorenging, und wie sein Seelisches verstrickt wurde in die irdischen Dinge, und er fürchtete sich gewissermaßen vor dem Sterben deshalb, weil die Seele durch das Leben zwischen Geburt und Tod entfremdet werden kann ihrer übersinnlichen Heimat. Man muß das Griechentum durchaus nach diesem Gefühle schildern.","text_trust":"verbatim","quote_safe":true,"word_count":268,"url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p008"},{"locus":"GA 204/1921-04-16/p009","passage_number":9,"text":"Solche Menschen wie Nietzsche, sie haben im Grunde genommen richtig gefühlt. Nietzsche hat richtig gefühlt, wenn er das Zeitalter der griechischen Entwickelung, das dem sokratischen, dem platonischen vorangegangen ist, das tragische Zeitalter griechischer Entwickelung genannt hat. Denn schon bei den Denkern Tales, namentlich aber bei Anaxagoras, Heraklit sehen wir hinabdämmern eine großartige Weltanschauung, über die die heutige Geschichte so gar nichts mehr vermeldet. Wir sehen die Furcht, entfremdet zu werden der übersinnlichen Welt und verbunden zu werden mit dem, was einem einzig und allein bleibt beim Durchgang durch das Leben zwischen Geburt und Tod, verbunden zu werden mit der Welt des Hades, mit der Schattenwelt, die im Grunde genommen dem Menschen zuteil wird. Aber der Grieche hatte doch etwas gerettet, gerettet dasjenige, was in seiner schönsten Blüte erscheint in der platonischen Idee. Ich möchte sagen, mit dem absterbenden Siechtum tritt diese platonische Ideenwelt, der letzte glanzvolle Rest des alten Orients auf, der selber dann bestimmt ist zu sterben im Aristotelismus, aber es tauchen eben doch auf diese griechischen Ideen. Und fortwährend empfand der Grieche, wie das Ich des Menschen im menschlichen Leben eigentlich etwas Verlorengehendes ist. Das war im Grunde genommen Grundempfindung der Griechen. Nehmen Sie die Schilderung, die ich über die Ich-Entwickelung in meinen «Rätseln der Philosophie» gegeben habe, wie da das Ich mit dem Denken verbunden war, mit der äußeren Wahrnehmung. Da aber mit dem Denken das ganze Ich-Erleben zusammenhängt, so fühlte der Mensch auch das Ich noch weniger in seiner eigenen Leiblichkeit drinnen, als er es verbunden fühlte mit alledem, was draußen in der Welt lebt, mit dem Blühen der Blumen, mit dem Blitzen und Donnern draußen im Weltenraum, mit den hinstürmenden Wolken, mit den Bäumen, mit dem aufsteigenden Nebel und dem herabfallenden Regen. Mit alledem verknüpft fühlte der Grieche sein Ich. Er fühlte sozusagen mit den Kräften des Ichs, gleichsam ohne das Gehäuse dieses Ichs; er fühlte vielmehr: Wenn ich hinauswende den Blick auf die Blumenwelt, da haftet mein Ich, da blüht es mit den Blumen. - Das fühlte er. Und man kann eben schon sagen, diese griechische Kultur konnte sich nicht fortsetzen. Wie aber wäre sie geworden, wenn sie sich fortgesetzt hätte? Es lag gar nicht in ihr die Möglichkeit, sich in gerader Linie fortzusetzen. Was wäre aus ihr geworden? — Der Mensch hätte nach und nach sich gefühlt als ein Erdenwesen, das untermenschlich ist, und das, was das eigentlich Geistig-Seelische im Menschen ist, das hätte man gefühlt wie etwas, was eigentlich in den Wolken und in den Blumen, in den Bergen, in Regen und Sonnenschein wohnt und das da kommt, einen zu besuchen. Gefühlt hätte man nach und nach, wenn die griechische Kultur in gerader Linie sich weiterentwickelt hätte, daß man ja, wenn man des Abends einschläft, das Herannahen seines eigenen Ichs in seinem Glanze erfühlen kann, daß es einen da besonders besucht. Aber gefühlt hätte man auch, daß, wenn man wiederum des Morgens aufwacht und sich einläßt auf die Welt der niederen Sinne, daß man dann eigentlich nur als Erdenmensch das äußerliche Gehäuse ist. Eine gewisse Fremdheit gegenüber dem Ich wäre eingetreten bei einer geradlinigen Fortentwickelung desjenigen, was man gefühlsmäßig merken kann als den eigentlichen Grundton, als das eigentliche Grundtemperament der griechischen Natur.","text_trust":"verbatim","quote_safe":true,"word_count":530,"url":"https://anthroposophy.ai/v1/steiner/de/ga/204/1921-04-16/p009"}],"beads":[{"from":[5],"to":[5],"confidence":"high","pairing_state":"proposed"},{"from":[6],"to":[6],"confidence":"high","pairing_state":"proposed"},{"from":[7,8],"to":[7],"confidence":"high","pairing_state":"proposed"},{"from":[9],"to":[8],"confidence":"high","pairing_state":"proposed"},{"from":[10,11,12],"to":[9],"confidence":"high","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)."}}