{"corpus":"steiner","locus":"GA 59/1910-04-28/p034","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Thus we can see the significance for the human being to develop his soul-life correspondingly. In the present there is little understanding for what is meant by developing the soul-life. It has been mentioned on similar occasions before that much weight is given today to gymnastics, for example, going for walks, training the physical body. I do not want to comment on the principle contained therein; these things can be healthy. But they quite certainly do not lead to good results if only the outer human being is taken into consideration, as if he were a machine, when exercises are done which only aim to strengthen physiologically. In gymnastics such exercises should not be undertaken at all which are characterised by the view that this or that muscle should be strengthened in particular; but we should take care that we experience an inner joy with every exercise, that we fetch the impulse for every exercise from an inner feeling of well-being. The impulses for the exercises should come from the soul. The gym teacher, for example, should be able to put himself in a position emotionally of experiencing how the soul feels one or another sort of well-being when one or another exercise is undertaken. Then we strengthen the soul; otherwise we strengthen only the body, and the soul can remain as weak as ever. Those who know life will find that exercises which are undertaken from this point of view have a health-giving effect and make quite a different contribution to the well-being of the human being than the exercises which are undertaken merely as if the human being were an anatomical machine. The connection between the life of soul and the life of the physical body is only revealed by the exact investigation of spiritual science. Those who believe that the physical can balance spiritual effort are unaware of an essential element. The spiritual scientist knows that he can become extremely tired, for example, when he is required to communicate a truth to another person and then has to listen to the other speak who is not yet able to express himself properly about the subject, who cannot yet form proper images in his thinking—whilst for example he does not become exhausted however much he researches into the spiritual world; that could be continued indefinitely. The reason for this is that when one is listening to someone else one is dealing with physical communication whereby the physical brain is involved, whilst spiritual research still requires the physical organs to some extent on lower levels, but requires them less and less the higher it reaches and therefore becomes correspondingly less exhausting. When the outer human being no longer has to participate exhaustion and tiredness no longer arise. It can be seen that differentiation must be made in spiritual activity, that there are differences whether spiritual activity is given its impulse from the soul itself or whether it is prompted from the outside. That is something which should always be taken into account: in the various stages of the human being's development those events always take place which correspond to the inner impulses.","text_trust":"verbatim","quote_safe":true,"title":"VII. Error and Mental Disorder","site_heading":null,"date":"1910-04-28","location":null,"word_count":523,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p034","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"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p034"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/59/1910-04-28/p034","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":"1910-04-28","de_passages":[{"locus":"GA 59/1910-04-28/p034","url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p034"},{"locus":"GA 59/1910-04-28/p035","url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p035"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 59/1910-04-28/p034","GA 59/1910-04-28/p035"],"length_check":{"de_words":520,"en_words":523,"ratio":1.01,"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 59/1910-04-28/p034","passage_number":34,"text":"So sehen wir also, was es bedeutet, wenn der Mensch sein Seelenleben in entsprechender Weise ausbildet. In der Gegenwart versteht man wenig, was es heißt: Ausbildung des Seelenlebens. Bei ähnlichen Gelegenheiten wurde schon erwähnt, daß man heute einen großen Wert zum Beispiel auf Turnen, Spazierengehen, auf großes Trainieren des physischen Leibes legt. Nichts soll gesagt werden über das Prinzip, das hier angedeutet ist. Die Dinge können gesund sein. Aber sie sind ganz bestimmt nicht zu einem guten Ziele führend, wenn man dabei nur auf den äußeren Menschen blickt, als ob er eine Maschine wäre, wenn man Übungen macht, welche auf die bloße physiologische Kräftigung zielen. Man sollte beim Turnen überhaupt nicht solche Übungen machen, die unter dem Gesichtspunkte geprägt sind, daß dieser oder jener Muskel besonders gekräftigt wird; sondern es sollte dafür gesorgt werden, daß wir bei jeder Übung eine innere Freude haben, aus einem inneren Wohlbehagen den Impuls zu einer jeden Übung holen. Aus der Seele sollen die Impulse zu den Übungen hervorgehen. Der Turnlehrer zum Beispiel sollte sich mit seinem Fühlen hineinversetzen können, wie die Seele dieses oder jenes Wohlbehagen hat, wenn sie die eine oder die andere Übung ausführt. Dann machen wir die Seele stark; sonst machen wir nur den Körper stark, und die Seele kann dabei so schwach wie möglich bleiben. Wer das Leben beobachtet, der wird finden, daß Übungen, die von einem solchen Gesichtspunkt aus unternommen werden, gesundend wirken und etwas ganz anderes beitragen zum Wohlbefinden des Menschen als jene Übungen, die unternommen werden, wie wenn der Mensch nur ein anatomischer Apparat wäre.","text_trust":"verbatim","quote_safe":true,"word_count":258,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p034"},{"locus":"GA 59/1910-04-28/p035","passage_number":35,"text":"Der Zusammenhang zwischen dem seelischen Leben und dem physischen Leben enthüllt sich erst durch ein genaues Eingehen auf die Geisteswissenschaft. Wer da glaubt, daß man in dem Körperlichen einen Ausgleich sehen karin gegen geistige Anstrengungen, der weiß ein Wesentliches nicht. Wer Geistesforscher ist, der weiß, daß er zum Beispiel in der ungeheuerlichsten Weise ermüdet werden kann, wenn er genötigt ist, irgendeine Wahrheit einem anderen beizubringen und dann zuhören muß, wie der andere spricht, der noch nicht in einer ordentlichen Weise darüber sprechen, noch keine richtigen Gedankenbilder formen kann. In einem solchen Falle tritt für einen Geistesforscher starke Ermüdung - ein; während zum Beispiel gar keine Ermüdung eintritt, wenn er in den geistigen Welten noch so viel forscht; das könnte bis ins Unendliche fortgehen. Das ist aus dem Grunde so, weil man es in dem Falle des Zuhörens mit körperlichen Vermittlungen zu tun hat, wobei das physische Gehirn tätig ist; während geistiges Forschen zwar, wenn es auf den unteren Stufen verläuft, auch die Mitwirkung der physischen Organe nötig hat; aber je höher es sich erstreckt, immer weniger ihrer bedarf und um so weniger ermüdend wirkt. Wenn der äußere Mensch nicht mehr mitzuarbeiten hat, dann tritt nicht mehr dasjenige auf, was man Erschöpfung oder Ermüdung nennen könnte. Da sehen wir zugleich, daß man in geistiger Tätigkeit Unterschiede machen muß; daß es etwas anderes ist, wenn geistige Tätigkeit den Impuls in der Seele selber hat oder wenn sie von außen angeregt wird. Das ist ja etwas, was immer zu beachten ist: daß in den Entwickelungsstadien des Menschen stets dasjenige eintritt, was den inneren Impulsen entspricht.","text_trust":"verbatim","quote_safe":true,"word_count":262,"url":"https://anthroposophy.ai/v1/steiner/de/ga/59/1910-04-28/p035"}],"english":["GA 59/1910-04-28/p034"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":520,"en_words":523,"ratio":1.01,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 59/1910-04-28/p034","GA 59/1910-04-28/p035"]},"witness_completeness":{"ratio":0.94,"band":"comparable","note":null,"word_count":8021,"original_word_count":8509,"may_be_abridged":false},"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/p034","GA 59/1910-04-28/p035"],"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."}}