Lecture VI

Perhaps I may make a comparison. No doubt you have had some dealings with what could be called phenomenalism in the sense of a Goethean world view. In arranging experiments and observations, Goethe used the intellect differently from the way it is used in recent phases of modern thought. Goethe used the intellect as we use it in reading. When we read, we form a whole out of the individual letters. For instance, when we have a row of letters and succeed in inwardly grasping the whole, then we have solved a certain riddle posed by this row of individual letters. We would not think of saying: Here is a b, an r, an e, an a and a d—I will look at the b. As such, this isolated b tells me nothing in particular, so I have to penetrate further for what really lies behind the b. Then one could say: Behind this b there is concealed some mysterious “beyond,” a “beyond” that makes an impression on me and explains the b to me. Of course, I do not do this; I simply take a look at the succession of letters in front of me and out of them form a whole: I read bread. Goethe proceeds in the same way in regard to the individual phenomena of the outer world. For instance, he does not take some light phenomenon and begins to philosophize about it, wondering what states of vibration lie behind this phenomenon in some sort of “beyond.” He does not use his intellect to speculate what might be hiding behind the phenomenon; rather, he uses his intellect as we do when we “think” the letters together into a word. Similarly he uses the intellect solely as a medium in which phenomena are grouped—grouped in such a way that in their relation to one another they let themselves be “read.” So we can see that regarding the external physical-mineral phenomenological world, Goethe employs the intellect as what I would call a cosmic reading tool.