{"corpus":"steiner","locus":"GA 246/1908-08-17/p041","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"You see, there was indeed a way to penetrate the depths of the technique of thought. And if this path had been taken further, if we had not allowed ourselves to be caught up in Kant's web of the “thing-in-itself” and the mental image, which is supposed to be subjective, then we would have achieved two things: firstly, we would have arrived at an epistemology that is secure in itself, and secondly - and this is of great importance - we would not have been able to misunderstand so completely those great philosophers in the authoritative circles who worked after Kant. There follows, for example, the trio of Fichte, Schelling and Hegel. What are they to people today? They are thought to be philosophers who wanted to spin a world out of purely abstract concepts. That never occurred to them. But they were trapped in Kant's concepts and therefore they could neither philosophically nor objectively understand the world's greatest philosopher. You know, he is the one who spent his youth in the house opposite, as can be seen from the memorial plaque that you can see when you enter the street here: Hegel. Only gradually will you mature to understand what he gave to the world; only then will you be able to understand him, when you come out of the theoretically spun, constricting web of knowledge. And that would be so easy! One would only have to be comfortable with natural, unbiased thinking and free oneself from the habits of thought that have developed in philosophical literature under the influence of the clouded currents of Kantianism. We must be clear about the question: Is it really the case that man starts from the subject, builds his mental image in the subject and then spins this image over the object? Is that really the case? Yes, it is. - But does it necessarily follow that man can never penetrate the thing itself?12. Philosophy and Theosophy","text_trust":"verbatim","quote_safe":true,"title":"12. Philosophy and Theosophy","site_heading":null,"date":"1908-08-17","location":null,"word_count":325,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p041","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Supplements to Member Lectures","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA246/English/SOL2025/19080817s01.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/246/1908-08-17/p041"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p041","paragraph_aligned":true}],"record":{"record_type":"listeners_notes","scope":"volume","note":"Written from listeners' notes, summaries, or memory rather than a shorthand transcript. The wording is the note-taker's as much as Steiner's: weigh a single striking phrase here far more cautiously than the same phrase in a stenographic volume, and do not rest an argument on one word.","evidence":"Nach zum Teil bruchstückhaften Mitschriften","evidence_translation":"From transcripts that are in part fragmentary","evidence_source":"The publisher's description of the volume, as mirrored on AnthroWiki (GA 246), which also speaks of \"fragmentarischen Hörernotizen und Vortragszusammenfassungen\". The translation is the maintainer's, not a published one."},"paired_german":{"status":"paired","german":[{"locus":"GA 246/1908-08-17/p041","passage_number":41,"text":"Sie sehen, es hat in der Tat einen Weg gegeben, um in die Tiefen der Denktechnik einzudringen. Und wäre dieser Weg weiter beschritten worden, hätte man sich nicht einfangen lassen in das Kant’sche Gespinst vom «Ding an sich» und der Vorstellung, die subjektiv sein soll, dann hätte man zweierlei erreicht: Erstens wäre man zu einer in sich selbst sicheren Erkenntnistheorie gelangt, und zweitens - und das ist von großer Bedeutung — hätte man nicht in den maßgebenden Kreisen diejenigen großen Philosophen so gänzlich missverstehen können, die nach Kant gearbeitet haben. Es folgt zum Beispiel das Trifolium Fichte, Schelling, Hegel. Was sind sie dem heutigen Menschen? Man hält sie für Philosophen, die aus rein abstrakten Begriffen eine Welt haben herausspinnen wollen. Das ist ihnen niemals eingefallen. Aber man war eingezwängt in Kant’sche Begriffe und deshalb konnte man den größten Philosophen der Welt weder philosophisch noch sachlich begreifen. Sie wissen, es ist derjenige, der im Hause vis-A-vis, wie aus der Gedenktafel hervorgeht, die Sie sehen können, wenn Sie hier die Straße betreten, seine Jugendzeit verbracht hat: Hegel. Erst allmählich wird man dazu heranreifen, das zu verstehen, was er der Welt gegeben hat; erst dann wird man ihn begreifen können, wenn man wieder herauskommt aus dem theoretisch gesponnenen, beengenden Erkenntnisgespinst. Und das wäre so einfach! Man brauchte sich nur zu einem natürlichen, unbefangenen Denken zu bequemen und sich frei zu machen von dem, was in der philosophischen Literatur unter dem Einfluss der getrübten Strömungen des Kantianismus sich zu Denkgewohnheiten entwickelt hat. Man muss sich klar sein über die Frage: Verhält es sich denn wirklich so, dass der Mensch vom Subjekt ausgeht, sich im Subjekt seine Vorstellung baut und diese Vorstellung dann hinüberspinnt über das Objekt? Ist das wirklich so? Ja, es ist so. - Aber folgt daraus notwendigerweise, dass der Mensch niemals in das Ding an sich eindringen kann?","text_trust":"verbatim","quote_safe":true,"word_count":306,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p041"}],"english":["GA 246/1908-08-17/p041"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":306,"en_words":325,"ratio":1.06,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","anchors","audit"]},"witness_completeness":{"ratio":1.02,"band":"comparable","note":null,"word_count":7990,"original_word_count":7843,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Supplements to Member Lectures","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA246/English/SOL2025/19080817s01.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 246/1908-08-17/p041"],"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."}}