{"corpus":"steiner","locus":"GA 246/1908-08-17/p043-p050","extent":"range","passage_number":43,"through":50,"paragraph_count":8,"first_locus":"GA 246/1908-08-17/p043","last_locus":"GA 246/1908-08-17/p050","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"12. Philosophy and Theosophy","date":"1908-08-17","location":null,"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"]},"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."},"witness_completeness":{"ratio":1.02,"band":"comparable","note":null,"word_count":7990,"original_word_count":7843,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p043-p050","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p043-p050.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17#p043","word_count":1316,"quote_safe":true,"passages":[{"passage_number":43,"locus":"GA 246/1908-08-17/p043","text":"Now, however, if we want to consider the matter completely, we need to outline something else. We have said that Aristotle pointed out that in everything that is around us it is necessary to distinguish between what is form (entelechy) and what is matter. Now we can say that in the process of cognition we arrive at form in the sense that has just been described. But is it also possible to get as far as the material? It should be noted that Aristotle understands the material to mean not only the material, but also the substance, that which also underlies reality as the spiritual. Is it possible not only to grasp what flows across, but also to crawl into things, to identify with matter? This question is also important for epistemology. It can only be answered by those who have immersed themselves in the nature of thinking, of pure thinking. One must first rise to this concept of pure thinking. According to Aristotle, we can describe pure thinking as actuality. It is pure form, it is initially, as it appears, without content in relation to the immediate individual things in sensory reality outside. Why? Let's take a look at how the pure concept arises in contrast to perception.","text_trust":"verbatim","quote_safe":true,"word_count":209,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p043","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/p043"],"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":44,"locus":"GA 246/1908-08-17/p044","text":"Imagine that you want to form the concept of a circle. You can do this, for example, if you go out to sea until you see nothing but water all around you; then you have formed the mental image of a circle through perception. But there is another way to arrive at the concept of a circle, namely by saying to yourself, without appealing to the senses, the following: I construct in my mind the sum of all places that are equidistant from a point. In order to form this construction, which takes place entirely within the life of thought, you do not need to appeal to anything external: This is absolutely pure thinking in the sense of Aristotle, pure actuality.","text_trust":"verbatim","quote_safe":true,"word_count":121,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p044","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/p044"],"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":45,"locus":"GA 246/1908-08-17/p045","text":"But now something special is added. Those pure thoughts that are formed in this way fit in with experience. Without them, experience cannot even be understood. Just think, for example, when Kepler works out a system through pure conceptual construction that shows elliptical orbits for the planets, with the sun at a focal point, and when one then states through the telescope that the observation corresponds to the pure conceptual image formed before the experience! It then becomes apparent to any unbiased mind that what arises as pure thought is not meaningless for reality because it corresponds to reality. A researcher like Kepler illustrates through his method what Aristotelianism has established in terms of epistemology. He grasps what belongs to the universals post rem and, when he approaches things, finds that these universalia post rem have previously been placed in them as universalia ante rem. Now, if the universals are not made into mere subjective mental images in the sense of a perverse theory of knowledge, but are shown to be found objectively in things, they must first have been put into the form which Aristotle assumes to underlie the world.","text_trust":"verbatim","quote_safe":true,"word_count":191,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p045","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/p045"],"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":46,"locus":"GA 246/1908-08-17/p046","text":"So you find that what is first the most subjective, what is established independently of experience, is precisely what leads most objectively into reality. What, then, was the reason why the subjective of the mental image could not come out into the world at first? The reason was that it came up against a “thing in itself”. When man constructs a circle, he does not come up against a thing in itself, he lives in the thing itself, even if initially only formally.","text_trust":"verbatim","quote_safe":true,"word_count":83,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p046","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/p046"],"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":47,"locus":"GA 246/1908-08-17/p047","text":"Now the next question is: do we arrive at any reality at all from such subjective thinking, at something permanent? And now it is a matter of the fact that, as we have characterized, the subjective is initially, precisely constructed in thinking, formal, that it initially looks like something added to the objective. Certainly, we can say: basically, a circle or a sphere in the world is completely indifferent to whether I think it or not. My thought, which is added to reality, is completely indifferent to the world of experience around us. This exists in itself, independently of our thinking. It is therefore possible that although our thinking is an objectivity for us, it is none of our business. How do we get beyond this apparent contradiction? Where is the other pole that we must now grasp? Where is there a way within pure thinking to create not only form, but also reality with form? As soon as we have something that generates reality at the same time as form, then we can connect to a fixed point in terms of epistemology. We are everywhere, for example when we construct a circle, in the special case that we say: What I say about this circle is objectively correct - whether it is applicable to things depends on the fact that when I encounter things, they show me whether they carry the laws that I have constructed. If the sum of all entelechies dissolves in pure thinking, then a remainder must remain, which Aristotle calls matter, if it is not possible to arrive at a reality from pure thinking itself.","text_trust":"verbatim","quote_safe":true,"word_count":270,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p047","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/p047"],"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":48,"locus":"GA 246/1908-08-17/p048","text":"Aristotle can be supplemented here by Fichte. In Aristotle's sense, one can first arrive at the formula: Everything that is around us, including that which belongs to invisible worlds, makes it necessary for us to counter the formal of entelechy with a material. - For Aristotle, the concept of God is a pure actuality, a pure act, that is, an act in which the actuality, i.e. the formation, simultaneously has the power to produce its own matter, not to be something that is opposed by matter, but something that in its pure activity is itself matter.","text_trust":"verbatim","quote_safe":true,"word_count":96,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p048","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/p048"],"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":49,"locus":"GA 246/1908-08-17/p049","text":"The image of this pure actuality is now found in man himself when he comes to the concept of the “I” from pure thinking. There he is in the ego with something that Fichte calls action. He comes to something within himself which, by living in actuality, simultaneously produces its matter with this actuality. If we grasp the I in pure thought, then we are in a center where pure thinking at the same time essentially produces its material being. If you grasp the ego in thinking, there is a threefold ego: a pure ego that belongs to the universals “ante rem”, an ego in which you are inside, which belongs to the universals “in re”, and an ego that you comprehend, which belongs to the universals “post rem”. But there is something else very special here: For the ego, it is the case that when one rises to a real grasp of the ego, these three “egos” coincide. The ego lives in itself by producing its pure concept and can live in the concept as reality. For the ego it is not indifferent what pure thinking does, because pure thinking is the creator of the ego. Here the concept of the creative coincides with the material, and we need only recognize that in all other cognitive processes we initially come up against a limit, except in the case of the ego: we encompass it in its innermost essence by grasping it in pure thinking.","text_trust":"verbatim","quote_safe":true,"word_count":245,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p049","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/p049"],"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":50,"locus":"GA 246/1908-08-17/p050","text":"This is the epistemological foundation for the proposition that even in pure thinking a point can be reached where reality and subjectivity are in complete contact, where the human being experiences reality. - If he starts there and fertilizes his thinking in such a way that his thinking in turn emerges from there, then he grasps things from within. There is therefore something present in the I, which is grasped through a pure act of thinking and thus created at the same time, through which we penetrate the boundary that must be set for everything else between entelechy (form) and matter.","text_trust":"verbatim","quote_safe":true,"word_count":101,"url":"https://anthroposophy.ai/v1/steiner/en/ga/246/1908-08-17/p050","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/p050"],"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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Nun kann man sagen: Wir kommen im Erkenntnisprozess bis zur Form heran in dem Sinne, wie eben dargestellt worden ist. Gibt es aber nun auch eine Möglichkeit, bis zum Materiellen heranzukommen? Wohl gemerkt: Aristoteles versteht unter dem Materiellen nicht nur Stoffliches, sondern die Substanz, dasjenige, was auch als Geistiges der Wirklichkeit zugrunde liegt. Gibt es eine Möglichkeit, nicht nur das, was herüberfließt, zu begreifen, sondern auch in die Dinge hineinzukriechen, sich mit der Materie zu identifizieren? Diese Frage ist auch für die Erkenntnistheorie wichtig. Sie kann nur von demjenigen beantwortet werden, der sich in die Natur des Denkens, des reinen Denkens, vertieft hat. Zu diesem Begriff des reinen Denkens muss man sich erst aufschwingen. Das reine Denken können wir nach Aristoteles als Aktualität bezeichnen. Es ist reine Form, es ist zunächst, so wie es auftritt, ohne Inhalt in Bezug auf die unmittelbaren einzelnen Dinge in der sinnlichen Wirklichkeit draußen. Warum? Machen wir uns einmal klar, wie der reine Begriff im Gegensatz zur Wahrnehmung entsteht.","text_trust":"verbatim","quote_safe":true,"word_count":209,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p043"},{"locus":"GA 246/1908-08-17/p044","passage_number":44,"text":"Stellen Sie sich vor, dass man sich den Begriff des Kreises bilden will. Das können Sic, wenn Sie zum Beispiel hinausfahren aufs Meer, bis Sie rings um sich herum nur Wasser sehen; dann haben Sie sich durch die Wahrnehmung die Vorstellung eines Kreises gebildet. Es gibt aber eine andere Art zum Begriff des Kreises zu kommen, indem Sie nämlich, ohne an die Sinne zu appellieren, sich Folgendes sagen: Ich konstruiere mir im Geiste die Summe aller Orte, welche von einem Punkte gleich weit entfernt sind. Um diese ganz im Innern des Gedankenlebens verlaufende Konstruktion zu bilden, brauchen Sie nicht an Äußerliches zu appellieren: Das ist durchaus reines Denken im Sinne des Aristoteles, reine Aktualität.","text_trust":"verbatim","quote_safe":true,"word_count":114,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p044"},{"locus":"GA 246/1908-08-17/p045","passage_number":45,"text":"Nun aber tritt etwas Besonderes hinzu. Diejenigen reinen Gedanken, die so gebildet werden, passen zur Erfahrung. Ohne sie kann man sogar die Erfahrung gar nicht begreifen. Denken Sie einmal, wenn Kepler sich durch reine Begriffskonstruktion ein System ausarbeitet, das zum Beispiel elliptische Bahnen zeigt für die Planeten, wobei die Sonne sich in einem Brennpunkt befindet, und wenn man dann hinterher durch das Fernrohr konstatiert, dass die Beobachtung übereinstimmt mit dem vor der Erfahrung gefassten reinen Gedankenbilde! Da zeigt es sich für jedes unbefangene Denken, dass, was als reines Denken entsteht, für die Realität nicht bedeutungslos ist denn es stimmt ja mit der Realität überein. Ein Forscher wie Kepler illustriert durch sein Verfahren, was der Aristotelismus erkenntnistheoretisch begründet hat. Er erfasst das, was zu den Universalien post rem gehört, und findet, wenn er an die Dinge herangeht, dass diese universalia post rem vorher als universalia ante rem in sie hineingelegt worden sind. Werden nun nicht im Sinne einer verkehrten Erkenntnistheorie die Universalien zu bloßen subjektiven Vorstellungen gemacht, sondern zeigt es sich, dass man sie objektiv in den Dingen findet, so müssen sie erst in die Form hineingelegt sein, von der Aristoteles annimmt, dass sie der Welt zugrunde liegt.","text_trust":"verbatim","quote_safe":true,"word_count":197,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p045"},{"locus":"GA 246/1908-08-17/p046","passage_number":46,"text":"So finden Sie, dass das, was zuerst das Subjektivste ist, was unabhängig von der Erfahrung festgestellt ist, dass gerade das am allerobjektivsten in die Wirklichkeit hineinführt. Was war denn der Grund, warum das Subjektive der Vorstellung zuerst nicht in die Welt hinauskommen konnte? Der Grund war, dass es sich an einem «Ding an sich» stieß. Wenn der Mensch einen Kreis konstruiert, da stößt er an kein Ding an sich, da lebt er in der Sache selbst, wenn auch zunächst nur formal.","text_trust":"verbatim","quote_safe":true,"word_count":81,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p046"},{"locus":"GA 246/1908-08-17/p047","passage_number":47,"text":"Nun ist die nächste Frage: Kommen wir überhaupt aus einem solchen subjektiven Denken zu irgendeiner Realität, zu einem Bleibenden? Und nun handelt es sich darum, dass ja, wie wir charakterisiert haben, das Subjektive zunächst, gerade im Denken konstruiert, formal ist, dass es zunächst für das Objektive wie etwas Hinzugebrachtes aussieht. Gewiss, wir können sagen: Im Grunde genommen ist es einem in der Welt befindlichen Kreis oder einer Kugel ganz gleichgültig, ob ich sie denke oder nicht. Mein Gedanke, der zur Wirklichkeit hinzukommt, ist für die um uns liegende Erfahrungswelt ganz gleichgültig. Diese besteht in sich, unabhängig von unserem Denken. Es kann also sein, dass unser Denken zwar für uns eine Objektivität ist, dass es aber die Dinge nichts angehe. Wie kommen wir über diesen scheinbaren Widerspruch hinaus? Wo ist der andere Pol, den wir jetzt ergreifen müssen? Wo gibt es innerhalb des reinen Denkens einen Weg, nicht nur die Form zu erzeugen, sondern mit der Form zugleich die Realität? Sobald wir irgendetwas haben, was mit der Form zugleich die Realität erzeugt, dann können wir an einen festen Punkt erkenntnistheoretisch anknüpfen. Wir sind ja überall, zum Beispiel wenn wir einen Kreis konstruieren, in dem besonderen Fall, dass wir sagen: Was ich von diesem Kreis sage, ist objektiv richtig - ob es anwendbar ist auf die Dinge, das hängt davon ab, dass, wenn ich den Dingen begegne, sie mir zeigen, ob sie die Gesetze in sich tragen, die ich konstruiert habe. Wenn die Summe aller Entelechien sich auflöst im reinen Denken, so muss ein Rest bleiben, den Aristoteles Materie nennt, wenn es nicht möglich ist, aus dem reinen Denken selbst zu einer Realität zu kommen.","text_trust":"verbatim","quote_safe":true,"word_count":273,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p047"},{"locus":"GA 246/1908-08-17/p048","passage_number":48,"text":"Aristoteles kann hier durch Fichte ergänzt werden. Im Sinne des Aristoteles kann man zunächst zu der Formel kommen: Alles, was um uns herum ist, auch das, was unsichtbaren Welten angehört, macht es notwendig, dass wir dem Formalen der Entelechie ein Materielles entgegensetzen. - Für Aristoteles ist nun der Gottesbegriff eine reine Aktualität, ein reiner Akt, das heißt ein solcher Akt, bei dem die Aktualität, also die Formgebung, zugleich die Kraft hat, ihre eigene Materie hervorzubringen, nicht etwas zu sein, dem die Materie entgegensteht, sondern etwas, das in ihrer reinen Tätigkeit zugleich selbst die Materie ist.","text_trust":"verbatim","quote_safe":true,"word_count":95,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p048"},{"locus":"GA 246/1908-08-17/p049","passage_number":49,"text":"Das Abbild dieser reinen Aktualität findet sich nun im Menschen selbst, wenn er aus dem reinen Denken heraus zu dem Begriff des «Ich» kommt. Da ist er im Ich bei etwas, was Fichte als Tathandlung bezeichnet. Er kommt in seinem Innern zu etwas, was, indem es in Aktualität lebt, zugleich mit dieser Aktualität seine Materie mit hervorbringt. Wenn wir das Ich im reinen Gedanken fassen, dann sind wir in einem Zentrum, wo das reine Denken zugleich essenziell sein materielles Wesen hervorbringt. Wenn Sie das Ich im Denken fassen, so ist ein dreifaches Ich vorhanden: ein reines Ich, das zu den Universalien «ante rem» gehört, ein Ich, in dem Sie drinnen sind, das zu den Universalien «in re» gehört, und ein Ich, das Sie begreifen, das zu den Universalien «post rem» gehört. Aber noch etwas ganz Besonderes ist hier: Für das Ich verhält es sich so, dass, wenn man sich zum wirklichen Erfassen des Ich aufschwingt, diese drei «Ichs» zusammenfallen. Das Ich lebt in sich, indem es seinen reinen Begriff hervorbringt und im Begriff als Realität leben kann. Für das Ich ist es nicht gleichgültig, was das reine Denken tut, denn das reine Denken ist der Schöpfer des Ich. Hier fällt der Begriff des Schöpferischen mit dem Materiellen zusammen, und man braucht nur einzusehen, dass wir in allen andern Erkenntnisprozessen zunächst an eine Grenze stoßen, nur beim Ich nicht: Dieses umfassen wir in seinem innersten Wesen, indem wir es im reinen Denken ergreifen.","text_trust":"verbatim","quote_safe":true,"word_count":242,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p049"},{"locus":"GA 246/1908-08-17/p050","passage_number":50,"text":"So lässt sich erkenntnistheoretisch der Satz fundamentieren, dass auch im reinen Denken ein Punkt erreichbar ist, in dem Realität und Subjektivität sich völlig berühren, wo der Mensch die Realität erlebt. - Setzt er da ein und befruchtet er sein Denken so, dass sein Denken von da aus wiederum aus sich herauskommt, dann ergreift er die Dinge von innen. Es ist also in dem durch einen reinen Denkakt erfassten und damit zugleich geschaffenen Ich etwas vorhanden, durch das wir die Grenze durchdringen, die für alles andere zwischen Entelechie (Form) und Materie gesetzt werden muss.","text_trust":"verbatim","quote_safe":true,"word_count":93,"url":"https://anthroposophy.ai/v1/steiner/de/ga/246/1908-08-17/p050"}],"beads":[{"from":[43],"to":[43],"confidence":"high","pairing_state":"verified"},{"from":[44],"to":[44],"confidence":"high","pairing_state":"verified"},{"from":[45],"to":[45],"confidence":"high","pairing_state":"verified"},{"from":[46],"to":[46],"confidence":"high","pairing_state":"verified"},{"from":[47],"to":[47],"confidence":"high","pairing_state":"verified"},{"from":[48],"to":[48],"confidence":"high","pairing_state":"verified"},{"from":[49],"to":[49],"confidence":"high","pairing_state":"verified"},{"from":[50],"to":[50],"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)."}}