{"corpus":"steiner","locus":"GA 297/1919-08-24/p021","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"We know that in human nature three basic forces are at work: Thinking, Feeling and Willing. We know that the health of the human soul depends upon the appropriate development of these three basic forces, upon each of these basic forces coming into its own. What in Herbart’s philosophy develops these basic forces? Herbart is really of the opinion that the entire soul life first opens in the conceptual life—feeling is only a conceptual form for him, as is willing, endeavoring, desiring. So you hear from Herbart's followers, “If we try to drink water because we are thirsty, we do not actually desire the real substance of the water. Rather, we try to rid ourselves of the idea that thirst causes in us and to replace it in our soul with the idea of a quenched thirst. Thus, we do not desire the water at all. Instead, we desire that the idea of thirst cease and be replaced with the idea of quenched thirst. If we desire a lively conversation, we do not actually desire the content of this conversation. Rather, we long for a change in our present ideas and are really trying to obtain the idea that will occur through a lively conversation. If we have a desire, we do not have it as a result of basic forces at work in our soul. Rather, we have the desire because a particularly pleasant idea easily arises in our consciousness and easily overcomes the opposing inhibitions. This experience is desire. The ideas cause everything. Everything else is, in truth, only what the activity of the ideas reveals.” We can say that the whole Herbartian way of thinking, and everything which has been built upon it—and more than you think has been based upon the Herbartian way of thinking—is permeated by an unconscious belief that the true life of the soul takes place in the struggle between restraint and support of ideas. In this way of thinking, what appear to be feeling and willing exist only as emotions of the life of ideas. We should not be confused that many modern people who are concerned with pedagogy oppose teaching and bringing up children in this way, and yet direct their efforts only toward the life of ideas. They say they oppose it, of course, but they do not act accordingly; they base everything they do on the thought, “Conceptual ideas are what matter!” The strangest thing we can experience today is the lives of people caught in such contradictions. People preach and lecture today that we should indeed look at the whole person, that we should be careful not to neglect the soul life, the life of feeling and willing! Yet, if we return to what is practiced, precisely those who talk so much about the development of feeling and willing, are the ones who intellectualize teaching and education. These people do not understand even themselves because what they say is so far from the subject and has become just empty phrases.","text_trust":"verbatim","quote_safe":true,"title":"I. The Intent of the Waldorf School","site_heading":null,"date":"1919-08-24","location":null,"word_count":502,"url":"https://anthroposophy.ai/v1/steiner/en/ga/297/1919-08-24/p021","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Robert F. Lathe, Nancy Parsons Whittaker","identified_edition":"AP1995","book_title":"The Spirit of the Waldorf School","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA297/English/AP1995/19190824d01.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/297/1919-08-24/p021"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/297/1919-08-24/p021","paragraph_aligned":true}],"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"german_anchor":{"de_prefix":"1919-08-24","de_passages":[{"locus":"GA 297/1919-08-24/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/297/1919-08-24/p019"},{"locus":"GA 297/1919-08-24/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/297/1919-08-24/p020"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 297/1919-08-24/p019","GA 297/1919-08-24/p020"],"length_check":{"de_words":539,"en_words":502,"ratio":0.93,"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 297/1919-08-24/p019","passage_number":19,"text":"Wir wissen, daß in der menschlichen Wesenheit drei Grundkräfte wirken: Denken, Fühlen und Wollen. Wir wissen, daß die Gesundheit der menschlichen Seele davon abhängt, daß diese drei Grundkräfte - Denken, Fühlen und Wollen - in der entsprechenden Weise zur Entwicklung kommen, daß jede dieser Grundkräfte zu ihrem Rechte kommt. Was liegt für die Erziehung dieser Grundkräfte innerhalb der Herbartschen Philosophie vor?","text_trust":"verbatim","quote_safe":true,"word_count":61,"url":"https://anthroposophy.ai/v1/steiner/de/ga/297/1919-08-24/p019"},{"locus":"GA 297/1919-08-24/p020","passage_number":20,"text":"Herbart ist der Meinung, daß das ganze Seelenleben im Vorstellungsleben zunächst aufgeht, er findet in dem Fühlen eigentlich nur Vorstellungsgebilde. Und auch das Wollen, das Streben, das Begehren sind für Herbart Vorstellungsgebilde. So können Sie von Herbartianern folgendes hören: Wenn wir streben, Wasser zu trinken, weil wir Durst haben, so streben wir eigentlich durchaus nicht nach dem Inhalt des Wassers, sondern wir streben darnach, jene Vorstellung, die der Durst in uns auslöst, loszubekommen und in unserer Seele zu ersetzen durch die Vorstellung des gelöschten Durstes. Wir begehren also durchaus nicht das Wasser, sondern wir begehren, daß die Durstvorstellung aufhöre und durch die Vorstellung des gelöschten Durstes ersetzt werde. Wenn wir eine angeregte Unterhaltung erstreben, so erstreben wir nicht den Inhalt dieser angeregten Unterhaltung, sondern wir haben Sehnsucht nach einer Änderung der gegenwärtig in uns befindlichen Vorstellungen und streben eigentlich nach dem, was in uns als Vorstellung auftauchen wird durch die angeregte Unterhaltung. Wenn wir eine Lust haben, so haben wir diese Lust nicht als eine Auswirkung einer elementaren Kraft unserer Seele, sondern wir haben sie dadurch, daß gewisse Vorstellungen, die uns angenehm sind, leicht in unser Bewußtsein heraufdringen, die entgegengesetzten Hemmungen leicht überwinden, und dieses Erleben, daß eine Vorstellung leicht gegenüber den ihr widerstrebenden Hemmungen in unser Bewußtsein eindringt, das ist die Lust. Alles bewegt das Vorstellungsleben, das andere ist eigentlich dasjenige, was sich nur durch das bewegte Vorstellungsleben offenbaren soll. Man kann sagen: Die ganze Herbartsche Denkweise und alles, was sich bis heute darauf aufgebaut hat - und mehr, als man glaubt, hat sich auf der Herbartschen Denkweise aufgebaut -, ist durchdrungen von einem allerdings nicht bewußten, sondern unbewußten Glauben, daß das wahre Seelenleben in dem Ablauf der gegenseitigen Hemmung und Unterstützung der Vorstellungen besteht, und daß dasjenige, was als Gefühl und Wille zutage tritt, eben nur in den Bewegungen des Vorstellungslebens besteht. Man darf sich nicht beirren lassen durch die Tatsache, daß zwar sehr viele pädagogisch orientierte Leute heute bekämpfen wollen, daß man so unterrichten und erziehen will, indem man nur auf das Vorstellungsleben seine Bestrebungen lenkt. Sie sagen es zwar, aber sie tun nicht das Entsprechende; sie tun alles, was sie tun, so, daß doch zugrunde liegt: auf die Vorstellung kommt es an! Und das Sonderbarste, was man heute erleben kann, ist ja dieses Leben der Menschen in solchen Widersprüchen. Was wird heute gepredigt und deklamiert davon, daß man eigentlich auf den ganzen Menschen sehen sollte, daß man sehen soll darauf, daß ja das Gemütsleben, also das Gefühls- und Willensleben, nicht zu kurz komme. Ja aber wenn man wieder an die Praxis geht, so ist es gerade bei denjenigen, die so über die Ausbildung des Gefühls- und Willenslebens deklamieren, am meisten der Fall, daß sie in der Erziehung und dem Unterricht intellektualisieren. Die Menschen verstehen sich eben selbst nicht, weil sich das Wort so sehr von der Sache entfernt hat und zur Phrase geworden ist.","text_trust":"verbatim","quote_safe":true,"word_count":478,"url":"https://anthroposophy.ai/v1/steiner/de/ga/297/1919-08-24/p020"}],"english":["GA 297/1919-08-24/p021"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":539,"en_words":502,"ratio":0.93,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 297/1919-08-24/p019","GA 297/1919-08-24/p020"]},"witness_completeness":{"ratio":0.94,"band":"comparable","note":null,"word_count":7989,"original_word_count":8508,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Robert F. Lathe, Nancy Parsons Whittaker","identified_edition":"AP1995","book_title":"The Spirit of the Waldorf School","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA297/English/AP1995/19190824d01.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 297/1919-08-24/p019","GA 297/1919-08-24/p020"],"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."}}