{"corpus":"steiner","locus":"GA 273/1919-01-19/p005-p008","extent":"range","passage_number":5,"through":8,"paragraph_count":4,"first_locus":"GA 273/1919-01-19/p005","last_locus":"GA 273/1919-01-19/p008","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"12. In Place of Homunculism and Mephistophelianism","date":"1919-01-19","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"George Adams","identified_edition":"UNK1930","book_title":"The Problem of Faust","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA273/English/UNK1930/19190119p01.html","evidence":"lecture_list_row"},"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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One of these feelings comes from man having to think, having to form ideas, as he lives his life between birth and death in the physical body. I think you will agree that we should not be complete human beings, were we not to think about things and about ourselves. Then, too, if we wish to make our lives fuller in the physical body, between birth and death, we have not only to think but also to will. And feeling lies midway between thinking and willing; sometimes it partakes more of thinking and forming ideas, sometimes more of willing. Hence, for the purpose of our proposed study, we may ignore feeling, and consider the one pole of forming ideas, thinking, and then turn to the other pole of human activity, the willing. Man is a thinking and a willing being. But there are special features about this thinking and willing. The trivially-minded, average man looks upon what can be attained as the attainment of a goal if, on the one hand, he thinks as clearly and forcibly as possible, in his own opinion, at least, and if he wills in accordance with his needs. What distinguishes the man of learning who is fundamentally honest, is that he finally admits, when he tries to advance on the path of thinking, that with his thinking in the physical body he still only goes a certain distance towards his goal.","text_trust":"verbatim","quote_safe":true,"word_count":277,"url":"https://anthroposophy.ai/v1/steiner/en/ga/273/1919-01-19/p005","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"George Adams","identified_edition":"UNK1930","book_title":"The Problem of Faust","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA273/English/UNK1930/19190119p01.html","evidence":"lecture_list_row"},"entity_parity":{"status":"ok","checked_against":["GA 273/1919-01-19/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 273/1919-01-19/p006","text":"With this thinking, my dear friends, it is exactly as if a man were striving towards a goal; he cannot see it though knowing in what direction it lies. He wants to hasten towards it, but although he knows where the goal must be, it is wrapped in darkness. He imagines it will only become clear when he reaches it. And while he is feeling that he is still nowhere near the goal but a considerable distance from it, some being seems to seize from from behind, and to stop him going farther. And he says: Thinking, the forming of ideas, drives me in a certain direction, then I am stopped; were I to pursue the path of thought in this direction, I should never be able to reach the goal thinking itself has indicated.—Thus he comes to one of the boundaries to which he is by nature subject in the life between birth and death. And it may be said that whoever has never experienced the suffering and blows of fate arising from the goal of thought, has certainly no very deep cognitional life. If, by the inner constitution of his soul, a man can fancy he is able to reach the goal of thought by thinking, he is doomed to superficiality. We can be preserved from superficiality only when by trying to think as deeply and clearly as possible, we begin to feel harassed by the hindrances to thought. This feeling of being frustrated in thought is a profound human experience, without which we cannot pass beyond superficiality into a really deep comprehension of life.","text_trust":"verbatim","quote_safe":true,"word_count":267,"url":"https://anthroposophy.ai/v1/steiner/en/ga/273/1919-01-19/p006","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"George Adams","identified_edition":"UNK1930","book_title":"The Problem of Faust","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA273/English/UNK1930/19190119p01.html","evidence":"lecture_list_row"},"entity_parity":{"status":"ok","checked_against":["GA 273/1919-01-19/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 273/1919-01-19/p007","text":"And this is not the only boundary set to the human being's full experience between birth and death; the other is encountered where the will is unfolded. This is the sphere in which there germinate men's desires arising out of the life of instinct. Man is driven to willing in the crudest sense through hunger and thirst and other instincts; and there is then a rising scale from instinct up to the purest spiritual ideals. In all these impulses, from grossest instincts up to spiritual ideals, willing is deployed. But now, if we are to try and establish ourselves in life with our will that passes over into action, we again come to a boundary. Fundamentally, Goethe's aim in *Faust* was to establish Faust in life by means of his will, so that he should be able to experience all that makes life happy, all that shatters life, all that gives freedom and all that is sinful. And if we try to take our stand in life with the will that passes over into action, the will translated into deed, we again find ourselves up against a boundary. But now it is a different feeling that arises. It is not so much that in our thinking we are stopped and hindered from reaching our goal, but rather that, while we are willing, we are seized upon, and our willing goes on no longer in accordance with our own wishes. In the act of willing one is snatched away. Someone else arises in our willing, who carries us off.","text_trust":"verbatim","quote_safe":true,"word_count":258,"url":"https://anthroposophy.ai/v1/steiner/en/ga/273/1919-01-19/p007","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"George Adams","identified_edition":"UNK1930","book_title":"The Problem of Faust","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA273/English/UNK1930/19190119p01.html","evidence":"lecture_list_row"},"entity_parity":{"status":"ok","checked_against":["GA 273/1919-01-19/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 273/1919-01-19/p008","text":"This then is the second feeling which, when experienced by man, leads him out of superficiality into a profound conception of life. Self-satisfied philistines, it is true, are of the opinion that a man reaches his goal by sufficiently developing his thinking and willing. But it is on these paths of complacency and self-satisfaction that the superficiality of life lies. There does not lie here what makes it possible in life's testing, after suitable probation and the crossing of an abyss, to enter another world, a world that cannot be lived through with the consciousness developed in the life between birth and death. A man is tested when, with suitable intensity, he realises in his soul the two boundary lines already referred to. Men must understand precisely from what Goethe has given, that it is not merely the bliss of endeavor—often imaginary and based on pure illusion—that can be experienced, but rather what leads a man to his goal over all hindrances, disappointments and disillusions. And whoever strives to avoid disillusionment, and refuses to transform, to metamorphose, the whole human being in certain moments of life, cannot press forward to knowledge of man, to the understanding of man.","text_trust":"verbatim","quote_safe":true,"word_count":198,"url":"https://anthroposophy.ai/v1/steiner/en/ga/273/1919-01-19/p008","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"George Adams","identified_edition":"UNK1930","book_title":"The Problem of Faust","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA273/English/UNK1930/19190119p01.html","evidence":"lecture_list_row"},"entity_parity":{"status":"ok","checked_against":["GA 273/1919-01-19/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. 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Die eine Grundempfindung kommt daher, daß der Mensch, indem er sein Leben zwischen Geburt und Tod im physischen Leibe verbringt, denken muß, vorstellen muß. Nicht wahr, wir wären nicht voll Mensch, wenn wir nicht über die Dinge und über uns selbst denken würden. Dann aber müssen wir, wenn wir unser Leben vollenden wollen zwischen Geburt und Tod im physischen Leibe, nicht nur denken, sondern auch wollen. Das Fühlen liegt eigentlich zwischen dem Denken und Wollen in der Mitte darinnen. Es ist manchmal mehr ein Denken und Vorstellen, manchmal mehr ein Wollen. Daher kann man, wenn man diese Betrachtung, auf die wir jetzt hinsteuern wollen, anstellen will, von dem Fühlen absehen, nach dem einen Pol des Denkens und Vorstellens hinblicken und auch nach dem andern Pol der menschlichen Betätigung, nach dem Wollen. Der Mensch ist einmal ein denkendes und ein wollendes Wesen. Aber mit diesem Denken und Wollen hat es doch noch seine ganz besondere Bewandtnis. Der Trivialmensch, der gewöhnliche Durchschnittsbürger, betrachtet schon dasjenige, zu dem man kommen kann, als etwas Erreichtes, wenn er auf der einen Seite — wenigstens nach seinen Vorstellungen — möglichst klar denkt, möglichst nach seinen Vorstellungen eindringlich denkt, und wenn er nach seinem Bedürfnisse entsprechend will. Dadurch unterscheidet sich aber gerade der wirklich bis ins tiefe Innerste seiner eigenen Wesenheit hinein ehrliche Erkenntnismensch, daß er sich, wenn er versucht, auf dem Wege des Denkens weiterzugehen, zuletzt gesteht: Ach, mit diesem Denken innerhalb des physischen Leibes komme ich doch nur bis zu einem gewissen Abstand an dasjenige heran, nach dem ich eigentlich hinstrebe.","text_trust":"verbatim","quote_safe":true,"word_count":285,"url":"https://anthroposophy.ai/v1/steiner/de/ga/273/1919-01-19/p005"},{"locus":"GA 273/1919-01-19/p006","passage_number":6,"text":"Es ist mit dem Denken gerade so, wie wenn man nach einem Ziele hinstreben würde; die Richtung hat man, aber keine Anschauung vom Ziel. Man will bis zum Ziele hineilen, man weiß, in welcher Richtung das Ziel etwa liegen kann, aber es ist noch alles dunkel um das Ziel herum. Man hat genau die Vorstellung, hell kann es erst werden, wenn man hinkommt. Aber indem man noch lange nicht am Ziele sich fühlt, sondern in einem gehörigen Abstande vom Ziele ist, packt einen gewissermaßen ein Wesen dahinten und hält einen auf, läßt einen nicht weiter. Und man fühlt: Das Denken, das Vorstellen treiben einen in einer gewissen Richtung, aber man wird aufgehalten. Wenn man nur auf diesem Wege des Denkens bleiben will in dieser Richtung, kann man nicht an das Ziel gelangen, das einem das Denken selber, das Vorstellen, eigentlich vorzeichnet. -— So gelangt der Mensch an die eine Grenze, die seinem Wesen gesetzt ist für das Leben zwischen Geburt und Tod. Und man kann sagen: Eigentlich hat derjenige kein tieferes Erkenntnisleben, der nicht alle Schmerzen und Schicksalsrückschläge empfunden hat, die sich aus einem solchen Zurückgehaltenwerden gegenüber dem Denkziele auf dem Denk wege selbst ergeben. — Man ist gewissermaßen verurteilt, oberflächlich zu bleiben, wenn man durch seine innere Seelenkonstitution die Meinung haben kann, man könne durch das Denken zum Ziele dieses Denkens selber kommen. Man bewahrt sich bloß vor der Oberflächlichkeit, wenn man gerade, indem man versucht, mit aller Klarheit, mit aller Eindringlichkeit zu denken, durch diese Klarheit, durch diese Eindringlichkeit des Denkens dahin gebracht wird, daß man fühlt, wie einem der Denkhinderer im Nacken sitzt. Dieses Im-Nacken-sitzenFühlen des Hinderers, das ist ein tiefes menschliches Erlebnis, und ohne das geht es eigentlich nicht aus der Oberflächlichkeit in die Tiefe der Lebensauffassung hinein.","text_trust":"verbatim","quote_safe":true,"word_count":292,"url":"https://anthroposophy.ai/v1/steiner/de/ga/273/1919-01-19/p006"},{"locus":"GA 273/1919-01-19/p007","passage_number":7,"text":"Aber nun ist dies nicht die einzige Grenze, die dem Ausleben des menschlichen Wesens zwischen Geburt und Tod gezogen ist, sondern die andere Grenze ist aufgerichtet da, wo das Wollen sich entfaltet. Wo das Wollen sich entfaltet, da keimen erstens auch die Begierden des Menschen, die aus dem Triebleben heraus kommen. Der Mensch wird zum Wollen getrieben durch Hunger und Durst im gröbsten Sinne, durch andere Triebe; und es ist dann eine ganze Skala von den Trieben hinauf bis zu den reinsten geistigen Idealen. In all dem, von den gröbsten Trieben bis hinauf zu dem reinsten geistigen Ideal entfaltet, liegen die Impulse des Wollens. Wenn man nun aber versucht, mit dem Wollen ins Leben sich hineinzustellen — das war im Grunde gerade Goethes Ziel in seinem «Faust», den Faust mit dem Wollen ins Leben hineinzustellen, damit er erfahren könne alles Lebenbeglückende, alles Lebenzerschmetternde, alles Befreiende und alles Sündhafte im Leben -, wenn man versucht, mit dem Wollen, das ins Tun übergeht, in die Tat sich übersetzt, in das Leben sich hineinzustellen, so kommt man wiederum an eine Grenze. Aber es ist jetzt eine andere Empfindung, die auftritt. Nicht so sehr, daß einen wie beim Denken einer im Nacken faßt und hält vor dem Ziele, sondern indem man will, faßt einen einer und setzt eigentlich immer in einer Weise, wie man es nicht selber haben will, das Wollen fort. Man wird sich gewissermaßen selbst entrissen im Wollen. Da tritt ein anderer auf im Wollen und reißt einen mit sich fort.","text_trust":"verbatim","quote_safe":true,"word_count":249,"url":"https://anthroposophy.ai/v1/steiner/de/ga/273/1919-01-19/p007"},{"locus":"GA 273/1919-01-19/p008","passage_number":8,"text":"Das ist die Empfindung, die, wenn sie der Mensch hat, wiederum aus dem Oberflächlichen ins Tiefe einer Lebensauffassung hineinführt. Philiströse Sattlinge, satte Menschen sind allerdings der Meinung, daß man, wenn man das Denken nur weit genug ausbildet, das Wollen nur weit genug entwickelt, am Ziele ankommt. Aber in diesem satten Sich-Fühlen auf erfüllbaren Wegen liegt des Lebens Oberflächlichkeit, liegt nicht das, was möglich macht in der Lebensprüfung — denn geprüft wird man, wenn man mit gehöriger Intensität die zwei angedeuteten Grenzen sich im Inneren der Seele ausmalt — nach gehöriger Prüfung, gewissermaßen über einen Abgrund hinübersetzend, in eine andere Welt einzutreten, die nicht mit dem Bewußtsein durchlebt werden kann, das sich im Leben zwischen Geburt und Tod entfaltet. Es muß die Menschheit schon einmal gerade aus dem Goetheanismus heraus begreifen, daß wahrhaftig nicht bloße Beseligung des Strebens, die man sich oftmals nur einredet, die oftmals nur von Illusionen getragen ist, erlebt werden kann, sondern daß dasjenige, was den Menschen zu seinem Ziele führt, über Hindernisse, über Enttäuschungen, über Desillusionierungen führt, und wer sich sträubt, Entillusionierungen zu erleben, und sich dadurch sträubt, den ganzen Menschen in gewissen Zeitmomenten des Lebens umzugestalten, zu metamorphosieren, der kann nicht zur Menschheitserkenntnis, nicht zur Menschheitserfassung vorwärtsdringen.","text_trust":"verbatim","quote_safe":true,"word_count":201,"url":"https://anthroposophy.ai/v1/steiner/de/ga/273/1919-01-19/p008"}],"beads":[{"from":[5],"to":[5],"confidence":"high","pairing_state":"proposed"},{"from":[6],"to":[6],"confidence":"high","pairing_state":"verified"},{"from":[7],"to":[7],"confidence":"high","pairing_state":"proposed"},{"from":[8],"to":[8],"confidence":"high","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. 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