{"corpus":"steiner","locus":"GA 334/1920-03-18/p006","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"What is otherwise present in our social life are the traditional impulses for a worldview. What has been bearing fruit in a new way, what has really moved people for three to four centuries, is the question: in what way can a worldview flow from the scientific foundations of human knowledge? It is no wonder that, under the urge to found a world view in this way, precisely those forces of the human soul have been developed that are capable of bringing such a world view into being. A very specific kind of thinking and a very specific kind of will has emerged in these last centuries and has reached a certain peak of activity in our present time. Natural science, after all, emphasizes time and again that its conscientious method depends on investigating the world of facts, so that nothing is introduced into what is determined about the facts themselves, that nothing is introduced from the human being, from the human personality itself. In vain have minds such as Goethe's, who realized the one-sidedness to which mere knowledge of nature, separated from man, must lead, pointed out how real knowledge, useful for a comprehensive world view, must not be separated from man, how even the external physical fact must be considered in connection with the man standing in the world. On the other hand, it can be said that this approach, separated from the human being, has in turn celebrated its great triumphs by bringing the world of technology to what it is today. But all this could only come about under the influence of a certain kind of thinking; that thinking which devotes itself either to what nature presents through itself to observation, or to that which we can present in experiment. To understand the language of facts itself, that is the ideal of this thinking.","text_trust":"verbatim","quote_safe":true,"title":"5. Spiritual Forces in Education and in National Life","site_heading":null,"date":"1920-03-18","location":null,"word_count":308,"url":"https://anthroposophy.ai/v1/steiner/en/ga/334/1920-03-18/p006","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"From a Unitary State to the Tripartite Social Organism","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA334/English/SOL2024/19200318s01.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/334/1920-03-18/p006"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/334/1920-03-18/p006","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},"paired_german":{"status":"paired","german":[{"locus":"GA 334/1920-03-18/p006","passage_number":6,"text":"will. Was sonst in unserem sozialen Leben vorhanden ist, es sind die traditionellen Impulse zur Weltanschauung. Was neu fruchtet, was die Menschen wirklich bewegt seit drei bis vier Jahrhunderten, das ist die Frage: In welcher Art kann aus den naturwissenschaftlichen Grundlagen des menschlichen Erkennens eine Weltanschauung fließen? Kein Wunder, daß unter dem Drang, auf diese Weise eine Weltanschauung zu begründen, gerade diejenigen Kräfte des menschlichen Seelenlebens sich ausgebildet haben, die geeignet sind, eine solche Weltanschauung ins Leben zu rufen. Eine ganz bestimmte Art des Denkens und eine ganz bestimmte Art des Wollens hat sich in diesen letzten Jahrhunderten herausgebildet und ist in unserer Gegenwart bis zu einem gewissen Höhepunkt des Wirkens gekommen. Die Naturforschung betont ja immer wieder und wiederum, daß es für sie, für ihre gewissenhafte Methode darauf ankomme, die Welt der Tatsachen zu erforschen, so daß nichts einfließe in dasjenige, was ausgemacht wird über die Tatsachen selbst, daß da nichts einfließe von dem, was aus dem Menschen, aus der menschlichen Persönlichkeit selbst kommt. Vergeblich haben solche Geister wie Goethe, die einsahen, zu welcher Einseitigkeit bloßes Naturerkennen, vom Menschen abgesondertes Naturerkennen führen müsse, aufmerksam darauf gemacht, wie wirkliches, zu einer umfassenden Weltanschauung brauchbares Erkennen nicht abgesondert werden dürfe vom Menschen, wie selbst die äußere physikalische Tatsache im Zusammenhange mit dem in der Welt stehenden Menschen betrachtet werden müsse. Allein auf der anderen Seite kann man doch sagen, daß diese vom Menschen abgesonderte Betrachtungsweise wiederum ihre großen Triumphe gefeiert hat dadurch, daß sie die Welt der Technik zu dem gebracht hat, was diese eben heute ist. Das alles aber konnte nur unter dem Einflusse einer gewissen Art des Denkens entstehen; jenes Denkens, das sich hingibt entweder dem, was die Natur durch sich selbst der Beobachtung darbietet, oder demjenigen, was wir im Experimente darstellen können. Die Sprache der Tatsachen selber zu verstehen, es ist das Ideal dieses Denkens.","text_trust":"verbatim","quote_safe":true,"word_count":307,"url":"https://anthroposophy.ai/v1/steiner/de/ga/334/1920-03-18/p006"}],"english":["GA 334/1920-03-18/p006"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":307,"en_words":308,"ratio":1.0,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 334/1920-03-18/p006"],"reader_part":true},"witness_completeness":{"ratio":1.03,"band":"comparable","note":null,"word_count":9598,"original_word_count":9332,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"From a Unitary State to the Tripartite Social Organism","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA334/English/SOL2024/19200318s01.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 334/1920-03-18/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. 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