{"corpus":"steiner","locus":"GA 59/1910-04-28/p018-p025","extent":"range","passage_number":18,"through":25,"paragraph_count":8,"first_locus":"GA 59/1910-04-28/p018","last_locus":"GA 59/1910-04-28/p025","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"VII. Error and Mental Disorder","date":"1910-04-28","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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"]},"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":0.94,"band":"comparable","note":null,"word_count":8021,"original_word_count":8509,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p018-p025","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p018-p025.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28#p018","word_count":1566,"quote_safe":true,"passages":[{"passage_number":18,"locus":"GA 59/1910-04-28/p018","text":"We called the lowest soul member the sentient soul, the second member we noted as the intellectual or mind soul and the third one as the consciousness soul. Therefore, when we refer to the inner human being, we do not speak of a chaotic, undifferentiated intermingling of all kinds of will impulses, feelings, concepts and ideas, but we can carefully differentiate in the soul between these three members. Now in ordinary human life there is a certain interrelationship between the outer and the inner human being. The interrelationship can be characterised as follows: the sentient soul, our lowest soul member which contains our desires and passions to which we are slavishly subject if the higher soul members are little developed, is interrelated with the sentient body; this is similar to the sentient soul, but in the human being it is considered as belonging to the outer human being. The astral body has to be described separately from the sentient body here. For the three individual soul members are only modifications of the astral body, not only fashioned but also separated from it. In the waking state the sentient soul is in constant exchange with the sentient body. Similarly, the intellectual or mind soul is in constant interchange with the ether body, and the consciousness soul is in a certain sense intimately connected with the physical body. That is why we are dependent on waking consciousness as far as everything which is to enter the consciousness soul is concerned. The things transmitted by the physical body, the senses, the activity of the human brain, initially enter the consciousness soul.","text_trust":"verbatim","quote_safe":true,"word_count":268,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p018","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p018"],"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":19,"locus":"GA 59/1910-04-28/p019","text":"Thus we have two three-membered sections of the human being which correspond to one another: the sentient soul and the sentient body, the intellectual or mind soul and the ether body, the consciousness soul and the physical body. This correspondence can help us to unravel the threads leading from the inner to the outer human being which can show us how man's normal soul-life may be disturbed if they fail to function in their normal way. Why does this happen?","text_trust":"verbatim","quote_safe":true,"word_count":80,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p019","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p019"],"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":20,"locus":"GA 59/1910-04-28/p020","text":"The sentient soul is dependent on the effects of the sentient body, and when there is an incorrect correspondence between the sentient soul and the sentient body the healthy soul-life of the sentient soul is interrupted. A similar thing occurs when the intellectual soul cannot regulate the ether body in the correct way to make it a proper instrument for the intellectual soul. And the consciousness soul, too, will appear abnormal when the physical body is a hindrance and obstacle for the normal expression of the consciousness soul. If we divide the human being systematically in this way, an order of correspondence can be seen which is essential for a healthy soul-life. And it can also be understood that all sorts of interruptions can occur in the interrelationship between the sentient soul and the sentient body, the intellectual soul and the ether body, the consciousness soul and the physical body. And only the person who can recognise the threads running through this intricate organism and the irregularities which can arise will be able to recognise the disorder which can occur in the soul. Disorder only occurs when there is disharmony between the inner and the outer human being. Let us take the case of the philosopher once more.","text_trust":"verbatim","quote_safe":true,"word_count":208,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p020","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/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."}},{"passage_number":21,"locus":"GA 59/1910-04-28/p021","text":"The soul-life which takes place under the full control of the consciousness shows what is present in the consciousness soul on the one hand and in the intellectual soul on the other. But in the sentient soul the hardly noticed images follow one another: the illustrated work about Paris, the photograph album of Rome. This occurs because the philosopher brings about a split between his sentient soul and sentient body by diverting his attention whilst still relating to the person standing in front of him. The images of the illustrated work on Paris and the Rome photograph album must be sought in the sentient body; the uncontrolled process which was described takes place there. In the consciousness soul the conversation between the two people occurs; and the necessity of being forced to prevent attention from wandering from the conversation in this case causes a split between the sentient body and the sentient soul.","text_trust":"verbatim","quote_safe":true,"word_count":153,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p021","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p021"],"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":22,"locus":"GA 59/1910-04-28/p022","text":"These are only passing states. For the least disturbance of our soul-life occurs when the sentient body alone becomes independent. We can still maintain reason and the inner thread of consciousness which preserves awareness: we are still present, too, beside the compulsive images which appear because of the sentient body which has become independent.","text_trust":"verbatim","quote_safe":true,"word_count":54,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p022","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p022"],"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":23,"locus":"GA 59/1910-04-28/p023","text":"When such a split occurs in respect of the intellectual soul and the ether body, then the situation is a much more difficult one. Then we enter more deeply those states which verge on the pathological. Nevertheless, it is difficult to decide where the healthy state ends and the pathological one begins. An intricate example will make clear how difficult it is to maintain the experiences of the intellectual soul in complete independence when the ether body goes on strike, when it refuses to be merely a tool of our thinking. When the ether body goes independent and resists the intellectual soul it prevents the thought from coming to expression fully, so that the thought becomes stuck half way and cannot be completed. This can happen with the most clever people, so-called. Let us take a grotesque example.","text_trust":"verbatim","quote_safe":true,"word_count":138,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p023","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p023"],"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":24,"locus":"GA 59/1910-04-28/p024","text":"Everyone will smile at and easily recognise the logical absurdity of the statement: it is a logical conclusion that you still possess what you have not lost. You did not lose big ears, therefore you still have big ears. The absurdity arises because the thought is not in accord with the facts. But on exactly the same pattern—that there is a preceding statement “what you have not lost” which make an unjustified assumption which goes unnoticed—the most unbelievable errors can be committed in the most important questions in life where the matter is a little more complicated. Thus there is a philosopher[^1] who greatly emphasised a theory set up by him about the human ego. We have often mentioned here how even in its definition the ego is different from all experiences which we can have. Everyone can call a table “table”, a glass “glass” and a watch “watch”. Only the word “I” cannot be used by anyone else when it describes ourselves. This is indicative of a fundamental difference between the experience of the ego and all other experience. Such things can be observed; or they can be half observed. And they are only half observed when conclusions are drawn such as by the philosopher: “therefore the ego can never become object, therefore the ego can never be observed.” And it seems a clever view when he continues: if the attempt were made to grasp it, the ego would have to be present externally whilst at the same time being present within itself. That would be no different to someone running around a tree and saying if only he runs fast enough he can catch up with himself from behind. Who would not be convinced when the dogma that the ego can never be grasped in itself is backed by such an example! And yet: the whole thing is based on the fact that such a comparison is not valid. For it is based on the assumption that the ego cannot be observed. If the comparison with the tree were to be used, it would be possible to say only: the ego must not be compared with the person running round the tree but at most with a person who winds himself round a tree like a snake; then perhaps the feet could be held with the hands. Thus the ego is something quite different from everything else within our experience. It is a substance which we can grasp as the coincidence of subject and object. This has been hinted at by mystics at all times in the language of symbols, in the image of the snake biting its own tail. Those who used this symbol understood that they were observing themselves, as it were, in the image before them.","text_trust":"verbatim","quote_safe":true,"word_count":461,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p024","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p024"],"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":25,"locus":"GA 59/1910-04-28/p025","text":"This example demonstrates how we advance from the feelings and perceptions of our immediate perception which can become disharmonious only with the sentient body, to those things which affect not only pure feeling, pure perception, but the intellectual or mind soul. Where we have to digest thoughts internally, which is already a much less arbitrary process, a hindrance is caused not only by the images themselves, but there is something which offers quite a different sort of resistance which cannot be recognised by a thinking which fails to pursue its processes rigorously to their conclusion. We had an example how the human being can enmesh himself in a logic whereof he does not notice that it is only his logic and not the logic of the facts. A logic of the facts is only present when we retain mastery over the link between the intellectual soul and the ether body, and thus the mastery over the ether body. Therefore those pathological expressions of our soul-life which are primarily the result of a breakdown in the link between our ideas turn out to be caused by the ether body not being able to serve as a healthy tool for the expressions of our intellectual soul.","text_trust":"verbatim","quote_safe":true,"word_count":204,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p025","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"C. Davy and C. von Arnim","identified_edition":"RSP1983","book_title":"Metamorphoses of the Soul II","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA059/English/RSP1983/19100428p01.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 59/1910-04-28/p025"],"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."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":40,"passage_count":40,"word_count":8509},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":45,"passage_count":45,"word_count":8021,"completeness":{"ratio":0.94,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 59/1910-04-28/p018","passage_number":18,"text":"Wir haben das unterste Glied des Seelenlebens die Empfindungsseele genannt; wir haben ein zweites Glied unterschieden als die Verstandes- oder Gemütsseele; und ein drittes Seelenglied als die Bewußtseinsseele. Wenn wir also von dem menschlichen Innern, von diesen drei Seelengliedern sprechen, werden wir auch da nicht ein chaotisches, unterschiedsloses Durcheinanderwirken von allerlei Willensimpulsen, Gefühlserlebnissen, Begriffen und Vorstellungen anerkennen, sondern wir werden das Seelenleben sorgfältig gliedern in diese drei Glieder. Nun besteht im normalen Menschenleben ein gewisses Wechselverhältnis zwischen dem äußeren und dem inneren Menschen. Dieses Wechselverhältnis können wir so charakterisieren, daß wir sagen: Die Empfindungsseele, unser unterstes Seelenglied, das unsere Triebe und Leidenschaften enthält, denen wir, wenn die höheren Seelenglieder wenig entwickelt sind, sklavisch hingegeben sind, dieses Seelenglied ist in einer gewissen Weise in Wechselwirkung mit dem, was wir in einer andern Hinsicht noch rechnen können zum äußeren Menschen, was dieser Empfindungsseele ähnlich, was aber im Menschen mehr äußerlich ist; und dieses mehr Äußerliche bezeichnen wir als den Empfindungsleib. Deshalb sagen wir: Wir haben den äußeren Menschen und den inneren Menschen. Im inneren Menschen haben wir als unterstes Glied die Empfindungsseele, im äußeren Menschen entsprechend den Empfindungsleib. Den astralischen Leib muß man hier als etwas anderes bezeichnen als den bloßen Empfindungsleib. Im einzelnen sind ja die drei Seelenglieder nur Modifikationen des astralischen Leibes, und zwar nicht nur aus ihm herausgebildet, sondern auch herausgesondert. Die Empfindungsseele steht im Wachzustande in dauernder Wechselwirkung mit dem Empfindungsleib; ebenso steht in ähnlicher Weise die Verstandes- oder Gemütsseele mit dem Ätherleib in Wechselwirkung; und was wir die Bewußtseinsseele nennen, steht in gewisser Weise in inniger Wechselwirkung mit dem physischen Leib. Daher sind wir in bezug auf alles, was Inhalt der Bewußtseinsseele werden soll, auf die Mitteilungen des Bewußtseins im Wachzustande angewiesen. Was uns der physische Leib, was die Sinne uns überliefern, was der Mensch mit dem Gehirn denkt, das wird zunächst Inhalt der Bewußtseinsseele.","text_trust":"verbatim","quote_safe":true,"word_count":308,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p018"},{"locus":"GA 59/1910-04-28/p019","passage_number":19,"text":"So haben wir zwei dreigliederige Wesenheiten der Menschennatur, die einander entsprechen: die Empfindungsseele dem Empfindungsleib, die Verstandesseele oder Gemütsseele dem Ätherleib, die Bewußtseinsseele dem physischen Leib. Diese Zusammengehörigkeit kann uns erst Aufschluß geben über jene Fäden, die vom inneren Menschen zum äußeren Menschen gehen, die uns zeigen können, wie das normale Seelenleben des Menschen gestört wird, wenn sie nicht in der richtigen Weise vom inneren zum äußeren Menschen laufen. Wes halb ist das der Fall?","text_trust":"verbatim","quote_safe":true,"word_count":75,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p019"},{"locus":"GA 59/1910-04-28/p020","passage_number":20,"text":"In einem gewissen Sinne ist das, was wir Empfindungsseele nennen, durchaus abhängig von den Wirkungen des Empfindungsleibes; und wenn die Empfindungsseele und der Empfindungsleib nicht in der richtigen Wechselwirkung stehen, wenn sie nicht einander in der rechten Weise Entsprechungen sind, dann ist das gesunde Seelenleben in bezug auf die Empfindungsseele unterbrochen. Ebenso ist es aber auch, wenn die Verstandesseele nicht in der richtigen Weise regulierend eingreifen kann in den Ätherleib, wenn sie nicht in der Lage ist, den Ätherleib so zu gebrauchen, daß er ein richtiges Instrument sein kann für die Verstandesseele. Und wieder wird die Bewußtseinsseele sich uns im Seelenleben als abnorm zeigen müssen, wenn der physische Leib ein Hemmnis und Hindernis ist für das normale Ausleben der Bewußtseinsseele. Wenn wir so den Menschen in sachgemäßer Weise zergliedern, können wir ein regelmäfiges Zusammenwirken erkennen, das erforderlich ist für ein gesundes Seelenleben; und wir können auch begreifen, daß alle möglichen Durchbrechungen eintreten können in der Wechselwirkung zwischen der Empfindungsseele und dem Empfindungsleib, der Verstandesseele und dem Ätherleib und der Bewußtseinsseele und dem physischen Leib. Und erst wer durchschauen kann, wie in diesem komplizierten Organismus die Fäden herüber- und hinüberlaufen, und was für Unregelmäßigkeiten darinnen entstehen können, erst der wird auch durchschauen können, wie ein ungesunder Fall eines Seelenlebens liegt. Ein ungesunder Fall wird nur eintreten können, wenn eine Disharmonie zwischen dem inneren und äußeren Leben besteht. Sehen wir denn das nicht in dem Fall, den wir angeführt haben? Nehmen wir noch einmal jenen Philosophen.","text_trust":"verbatim","quote_safe":true,"word_count":244,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p020"},{"locus":"GA 59/1910-04-28/p021","passage_number":21,"text":"In dem Seelenleben, das abläuft unter völliger Kontrolle des Bewußtseins, sehen wir das, was in ihm gegenwärtig ist, in der Bewußtseinsseele auf der einen Seite und auf der andern Seite in der Verstandesseele. In der Empfindungsseele sehen wir aber dasjenige, was da kaum bemerkbar Bild an Bild reiht: das illustrierte Werk über Paris, das Photographiealbum von Rom. Das läuft deshalb in dieser Weise ab, weil er durch das Abziehen der Aufmerksamkeit, wobei er dennoch hingegeben ist an den Menschen, der vor ihm steht, eine Trennung herbeiführt zwischen Empfindungsseele und Empfindungsleib. Im Empfindungsleib haben wir zu suchen die aufeinanderfolgenden Bilder, das illustrierte Werk über Paris und das Photographiealbum von Rom. Da, in dem Empfindungsleib haben wir dasjenige, was als jener regellose Vorgang beschrieben worden ist. In der Bewußtseinsseele, im inneren Menschen, vollzieht sich das, was eben der Inhalt des Gespräches zwischen den beiden Personen war; und die Notwendigkeit, zwangsweise die Aufmerksamkeit dem Gespräch zu erhalten, spaltete in diesem Falle das Leben des Empfindungsleibes und der Empfindungsseele.","text_trust":"verbatim","quote_safe":true,"word_count":165,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p021"},{"locus":"GA 59/1910-04-28/p022","passage_number":22,"text":"Das sind in der Tat Übergangszustände. Denn die schwächsten Störungen unseres Seelenlebens treten dann ein, wenn sich als selbständig erweist der bloße Empfindungsleib. Da werden wir immer noch die Besonnenheit bewahren und den Faden im inneren Menschen aufrechterhalten und uns das Bewußtsein erhalten können, das uns immer noch sagt: Wir sind nebenbei auch noch da, neben den zwangsweisen Bildern, die durch den selbständig gewordenen Empfindungsleib auftreten.","text_trust":"verbatim","quote_safe":true,"word_count":66,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p022"},{"locus":"GA 59/1910-04-28/p023","passage_number":23,"text":"Wenn eine solche Spaltung aber eintritt in bezug auf Verstandesseele und Ätherleib, dann sind wir in einer viel schwierigeren Lage. Da gehen wir schon tief hinein in jene Zustände, die krankhaft zu werden beginnen. Und dennoch ist es schon da sehr viel schwieriger zu unterscheiden, wo das Gesunde aufhört, und wo das Krankhafte anfängt. Wir können uns an einem kniffligen Beispiel klarmachen, wie schwierig es ist, die Erlebnisse der Verstandesseele ganz selbständig zu erhalten, wenn der Ätherleib streikt, wenn er nicht ein bloßes Werkzeug dessen sein will, was wir denken. Wenn der Ätherleib sich verselbständigt und sich der Verstandesseele entgegenstemmt, dann läßt er dasjenige, was Gedanke sein soll, nicht vollständig zum Austrag kommen, so daß dann der Gedanke auf halbem Wege stehenbleibt und sich nicht zu Ende führen kann. Das tritt wirklich bei den sogenannten gescheitesten Menschen ein. Nehmen wir dafür ein groteskes Beispiel.","text_trust":"verbatim","quote_safe":true,"word_count":144,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p023"},{"locus":"GA 59/1910-04-28/p024","passage_number":24,"text":"Es wird jeder das logisch Absurde belächeln und leicht einsehen, wenn man ihm sagt: Es ist doch ein ganz richtiger Schluß: Was du nicht verloren hast, das hast du noch. Lange Ohren hast du nicht verloren; also hast du noch lange Ohren! - Das Absurde tritt dadurch ein, daß man mit seinem Denken nicht in Übereinstimmung ist mit den Tatsachen. Aber nach genau demselben Muster, daß man sozusagen einen Vordersatz wählt — «was du nicht verloren hast, ...» —, der dann eigentlich unvermerkt etwas in sich aufnimmt, was er sachgemäß nicht aufnehmen sollte, dadurch kommt man in Fällen, wo die Sache nicht so offenkundig liegt, zu den unglaublichsten Irrtümern in den wichtigsten Fragen des Lebens. — So gibt es einen Philosophen, der immer eine Lehre wiederholt, die er einmal aufgestellt hat über das menschliche Ich. Wir haben hier gerade öfter über das menschliche Ich gesprochen, wie es sich schon in seiner Wortbezeichnung von allen andern Erfahrungen und Erlebnissen, die wir haben können, unterscheidet. Wir haben gesagt, den Tisch kann jeder «Tisch», das Glas jeder «Glas», die Uhr jeder «Uhr» nennen; aber das einzige Wörtchen «Ich» kann nicht von außen an unser Ohr tönen, wenn es uns selbst bezeichnen soll. Damit wird auf einen Grundunterschied hingedeutet zwischen dem Ich-Erlebnis und allen andern Erlebnissen. Solche Dinge kann man merken. Man kann sie aber auch nur halb merken; und man merkt sie halb, wenn man so schließt wie jener Philosoph: Also kann das Ich niemals Objekt werden! Also kann das Ich nie beobachtet werden! - Und es ist eine scheinbar recht geistreiche Anschauung, wenn er weiter sagt: Wer das Ich erfassen wollte, der müßte das Ich überall hinbringen und doch wieder mit dem Ich dabei sein; das wäre dasselbe, als wenn jemand um einen Baum herumliefe und sich sagte, wenn er nur rasch genug läuft, dann kann er sich von hinten wieder abfangen! — Diesen Vergleich macht der betreffende Philosoph. Und wie könnte jemand von der Glaublichkeit nicht überzeugt werden, wenn er das Dogma vom Ich, das nie selber erfaßt werden kann, durch einen solchen Vergleich noch verstärkt hört! Und dennoch: das Ganze beruht nur darauf, daß man einen solchen Vergleich nicht machen darf. Denn man müßte die Vorstellung schon voraussetzen, daß man dieses Ich nicht beobachten kann. Wollte man den Vergleich mit dem Baum gebrauchen, so könnte man nur sagen: Das Ich ist nicht zu vergleichen mit einem Menschen, der um den Baum herumläuft, sondern höchstens mit einem Menschen, der sich herumringelte um den Baum wie eine Schlange; dann könnte man vielleicht mit den Händen seine Füße ergreifen. Denn das Ich ist eine ganz andere Gegenständlichkeit als alles andere, was wir erfahren können. Es ist eine solche Gegenständlichkeit, die wir erfassen können als Subjekt und Objekt zusammenfallend. Das haben auch die Mystiker aller Zeiten, die in symbolischer Sprache gesprochen haben, immer angedeutet in dem Bild der sich selbst erfassenden, sich in ihren eigenen Schwanz beißenden Schlange. Diejenigen, die dieses Symbol gebrauchten, waren sich klar, daß sie in dem Gegenstand, den sie vor sich hatten, gleichwohl sich selber anschauten.","text_trust":"verbatim","quote_safe":true,"word_count":506,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p024"},{"locus":"GA 59/1910-04-28/p025","passage_number":25,"text":"An diesem Beispiel können wir sehen, wie wir von der bloßen Empfindung und Wahrnehmung von dem, was uns unmittelbar vor Augen steht, und was nur in Disharmonie kommen kann mit dem Empfindungsleib, vorrücken zu dem, was nicht nur in der bloßen Empfindung, in der bloßen Wahrnehmung arbeitet, sondern in der Verstandes- oder Gemütsseele. Wo wir innerlich die Gedanken verarbeiten müssen, was schon viel mehr der Willkür entzogen ist, da bieten nicht nur die bloßen Bilder ein Hindernis, sondern etwas, was ganz andere Widerstände bietet, und was von einem nicht bis in seine letzten Konsequenzen sich führenden Denken nicht erkannt werden kann. Da haben wir ein Beispiel, wie sich der Mensch einspinnen kann in eine Logik, von der er nicht bemerkt, daß sie nur seine Logik und nicht die Logik der Tatsachen ist. Eine Logik der Tatsachen kann nur vorhanden sein, wenn wir die Herrschaft behalten über das Zusammenarbeiten der Verstandesseele mit dem Ätherleib, also den Ätherleib beherrschen. So daß in der Tat diejenigen krankhaften Äußerungen unseres Seelenlebens, die sich vorzugsweise als Störungen in der Verbindung von Vorstellungen zeigen, sich als dadurch bewirkt herausstellen, daß unser Ätherleib uns nicht als ein gesundes Werkzeug für die Äußerungen unserer Verstandesseele dienen kann.","text_trust":"verbatim","quote_safe":true,"word_count":199,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p025"}],"beads":[{"from":[18],"to":[18],"confidence":"high","pairing_state":"verified"},{"from":[19],"to":[19],"confidence":"high","pairing_state":"proposed"},{"from":[20],"to":[20],"confidence":"high","pairing_state":"verified"},{"from":[21],"to":[21],"confidence":"high","pairing_state":"proposed"},{"from":[22],"to":[22],"confidence":"high","pairing_state":"proposed"},{"from":[23],"to":[23],"confidence":"high","pairing_state":"proposed"},{"from":[24],"to":[24],"confidence":"high","pairing_state":"proposed"},{"from":[25],"to":[25],"confidence":"high","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. 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