{"corpus":"steiner","locus":"GA 324/1921-03-17/p021-p023","extent":"range","passage_number":21,"through":23,"paragraph_count":3,"first_locus":"GA 324/1921-03-17/p021","last_locus":"GA 324/1921-03-17/p023","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture II","date":"1921-03-17","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Walter Stuber and Mark Gardner","identified_edition":"MP1991","book_title":"Anthroposophy and Science","publisher":"Mercury Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA324/English/MP1991/19210317p01.html","evidence":"lecture_list_row","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. 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},"witness_completeness":{"ratio":0.91,"band":"comparable","note":null,"word_count":4163,"original_word_count":4561,"may_be_abridged":false},"site_heading":"Three Dimensions and Human Organization","site_heading_note":"A heading the site wrote for this unit from a summary of it; not in the edition, and not the words of Rudolf Steiner or of the translator. Cite the unit by its title and locus, never by this heading, and do not quote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/324/1921-03-17/p021-p023","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/324/1921-03-17/p021-p023.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/324/1921-03-17#p021","word_count":359,"quote_safe":true,"passages":[{"passage_number":21,"locus":"GA 324/1921-03-17/p021","text":"If you consider the following, you will have something extraordinarily important. The only content of our fully alert consciousness is the life of mental pictures. In contrast to this, our life of feeling does not come into our consciousness with the same clarity. As we shall see later, our feelings by themselves have no greater intensity in our consciousness than our dreams. Dreams are rendered from the clear content of daily life, from the fully alert life of mental pictures; in this way they become distinct mental pictures in our consciousness. In the same way, our feelings in daily life are continually accompanied by the mental pictures representing them during our waking hours. In this way our feelings, which otherwise only possess the intensity of dream life, are brought to the distinct, fully conscious life of mental pictures.","text_trust":"verbatim","quote_safe":true,"word_count":138,"url":"https://anthroposophy.ai/v1/steiner/en/ga/324/1921-03-17/p021","german_anchor":{"de_prefix":"1921-03-17","de_passages":[{"locus":"GA 324/1921-03-17/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p018"},{"locus":"GA 324/1921-03-17/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p019"}],"bead_confidence":"medium","length_check":{"de_words":146,"en_words":138,"ratio":0.95,"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."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Walter Stuber and Mark Gardner","identified_edition":"MP1991","book_title":"Anthroposophy and Science","publisher":"Mercury Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA324/English/MP1991/19210317p01.html","evidence":"lecture_list_row","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 324/1921-03-17/p018","GA 324/1921-03-17/p019"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":22,"locus":"GA 324/1921-03-17/p022","text":"The will-movements remain completely in the subconscious. How do we know anything of the will? Basically, in our everyday consciousness we know nothing of the real nature of the will. This is made clear in the psychology of Theodor Ziehen, for instance, who in his Physiological Psychology speaks only of the life of mental pictures or the representational life of the mind. He says: As psychologists we can only follow the life of mental images, but we find certain mental images to be tinged with feeling. The fact that the life of feeling, as I explained to you just now, is bound up with the rhythmic system and only shines up into the life of mental pictures, this is unknown to Theodor Ziehen. In his view, feelings are only an aspect of the life of mental pictures. This psychologist simply has no insight into the actual organization of the human being, which I have now to describe to you.","text_trust":"verbatim","quote_safe":true,"word_count":159,"url":"https://anthroposophy.ai/v1/steiner/en/ga/324/1921-03-17/p022","german_anchor":{"de_prefix":"1921-03-17","de_passages":[{"locus":"GA 324/1921-03-17/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p020"}],"bead_confidence":"medium","length_check":{"de_words":138,"en_words":159,"ratio":1.15,"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 324/1921-03-17/p020"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":23,"locus":"GA 324/1921-03-17/p023","text":"Because feelings are bound up with the rhythmic system, they remain in the half-conscious realm of dreaming. And the will activity remains completely unconscious. That's the reason why the average psychologist does not write about it. Just read Theodor Ziehen's strange explanations concerning the activity of the will, and you will see that its real nature is completely missed by such psychologists.","text_trust":"verbatim","quote_safe":true,"word_count":62,"url":"https://anthroposophy.ai/v1/steiner/en/ga/324/1921-03-17/p023","german_anchor":{"de_prefix":"1921-03-17","de_passages":[{"locus":"GA 324/1921-03-17/p021","url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p021"}],"bead_confidence":"medium","length_check":{"de_words":325,"en_words":308,"ratio":0.95,"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 324/1921-03-17/p021"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":26,"passage_count":26,"word_count":4561},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":29,"passage_count":29,"word_count":4163,"completeness":{"ratio":0.91,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"medium","passages":[{"locus":"GA 324/1921-03-17/p018","passage_number":18,"text":"![324-03](images/324-03.webp)","text_trust":"verbatim","quote_safe":true,"word_count":0,"url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p018"},{"locus":"GA 324/1921-03-17/p019","passage_number":19,"text":"Wir erleben also — wenn Sie rückblicken auf dasjenige, was ich gesagt habe, werden Sie ein deutliches Bewußtsein davon bekommen im Sehakt, der in ganz ausgesprochenem Maße angehört der Hauptes- oder Kopforganisation, eine fertige Zweidimensionalität und eine Betätigung zur Herstellung der dritten Dimension, der Tiefe. Wir erleben in demjenigen, was wir als den Ausdruck gebrauchten für das rhythmische System, in der Arme- und Händebewegung, die Dimensionalität so, daß wir in unserem eigenen Akt zwei Dimensionen voll erleben und die dritte Dimension noch ebenso fertig im Bewußtsein dasteht wie sonst die zwei zur Fläche sich bildenden Dimensionen für die Kopforganisation im Sehakt. Erst im eigentlichen Gliedmaßenorganismus, der also zum dritten System, zum Stoffwechselsystem des Menschen gehört — den erkennen wir nur, wenn wir die das Gehen begleitenden Stoffumsetzungen studieren -, in diesem dritten System enthüllt sich uns alles dasjenige, was den Raum durchmißt nach seinen drei Dimensionen.","text_trust":"verbatim","quote_safe":true,"word_count":146,"url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p019"},{"locus":"GA 324/1921-03-17/p020","passage_number":20,"text":"Nun brauchen Sie nur noch die folgende Erwägung anzustellen, so werden Sie auf außerordentlich Wichtiges kommen. Alles dasjenige, was in unserem Vorstellungsleben enthalten ist, ist im Grunde genommen der einzige Inhalt unseres vollen wachenden Bewußtseins. Dasjenige aber, was in unserem Gefühlsleben enthalten ist, kommt nicht mit derselben Deutlichkeit, mit derselben lichten Klarheit in unser Bewußtsein herein. Wir werden im weiteren Verlauf dieser Betrachtungen noch sehen, wie die eigentlichen Gefühle keine stärkere Intensität im Bewußtsein haben als die Träume und genauso wie die Träume dann vom Tagesleben, vom voll erwachten Vorstellungsleben reproduziert werden, dadurch deutliche Vorstellungen werden, also ins klare Bewußtsein hereintreten, so werden fortwährend auch beim wachen Tagesleben die Gefühle begleitet von den sie ausdrückenden Vorstellungen. Dadurch werden unsere Gefühle, die sonst nur mit der Intensität des Traumlebens auftreten, in das deutliche, helle Bewußtsein eben des Vorstellungslebens hereingezogen.","text_trust":"verbatim","quote_safe":true,"word_count":138,"url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p020"},{"locus":"GA 324/1921-03-17/p021","passage_number":21,"text":"Vollständig im Unterbewußtsein bleiben ja die eigentlichen Willensbewegungen ihrer Wesenheit nach. Wodurch wissen wir eigentlich etwas vom Willen? Im Grunde genommen wissen wir von dem Willen selbst seiner Wesenhaftigkeit nach im gewöhnlichen Erkennen ja nichts, und das findet sich, ich möchte sagen, auch dokumentiert, ausgesprochen in einer solchen Psychologie wie der von Theodor Ziehen, der ja im Grunde genommen in seiner «Physiologischen Psychologie» nur vom Vorstellungsleben spricht. Die Tatsache, die er aber nicht kennt, die ich Ihnen eben jetzt vorgeführt habe, daß das Gefühlsleben eigentlich an den rhythmischen Organismus gebunden ist und nur aufstrahlt in das Vorstellungsleben, die bringt Theodor Ziehen abstrakt so zum Ausdruck, daß er sagt: Eigentlich können wir als Psychologen nur das Vorstellungsleben verfolgen und finden gewisse Vorstellungen gefühlsbetont. — Also gewissermaßen wären die Gefühle nur Eigenschaften des Vorstellungslebens. Das alles beruht eben darauf, daß von einem solchen Psychologen die eigentliche menschliche Organisation nicht durchschaut wird, die sich eben durchaus so verhält, wie ich jetzt zum Ausdruck gebracht habe. Die Gefühle bleiben, weil sie an den rhythmischen Organismus gebunden sind, im halbbewußten Zustand des Traumes, und völlig im Unbewußten bleibt das eigentliche Wesen der Willensakte. Daher werden sie von den gewöhnlichen Psychologen überhaupt nicht mehr beschrieben. Lesen Sie die sonderbaren Ausführungen gerade Theodor Ziehens über die Willensbetätigung, so werden Sie sehen, daß dem Beobachtungsvermögen dieser Psychologen die innere Betätigung des Willens- wir werden darauf zu sprechen kommen, wie sie ist- durchaus aus der Hand fällt. In der äußeren Beobachtung haben wir eben nichts anderes gegeben als das, was wir anschauen können, das Ergebnis eines Willensaktes. Wir wissen nicht das Innere, was sich vollzogen hat, wenn ein Willensimpuls unseren Arm bewegt. Wir sehen nur den Arm sich bewegen, also die äußere Tatsache beobachten wir hinterher. Wir begleiten dadurch die Offenbarungen unseres Willens mit Vorstellungen und dadurch betrachten wir sie, die sonst durchaus nur organisch durch das Stoffwechselsystem und das mit dem in Verbindung stehende Gliedmaßensystem vermittelt sind, auch als zusammenhängend mit dem Vorstellungswesen.","text_trust":"verbatim","quote_safe":true,"word_count":325,"url":"https://anthroposophy.ai/v1/steiner/de/ga/324/1921-03-17/p021"}],"beads":[{"from":[21],"to":[18,19],"confidence":"medium"},{"from":[22],"to":[20],"confidence":"medium"},{"from":[23,24],"to":[21],"confidence":"medium"}],"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)."}}