{"corpus":"steiner","locus":"GA 65/1915-12-10/p004","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"The other difficulty is that, when it comes to the results of natural science, people accept much more than they realize, and what is presented to them, if they find it plausible according to their common sense, even if they do not apply the methods themselves and cannot carry out the experiments in the laboratory or in the clinic. There is no desire to seek everything out directly, but to accept with common sense what the researcher has to give, who has familiarized himself with the methods. In relation to spiritual science, the researcher has no choice but to follow the same procedure as in natural science. He gives of himself in the same way, out of the same line of thought, that which he now researches so objectively through intimate inner soul processes, as the secrets of nature are researched through experiments. And he also counts on the fact that approval will come through common sense, which speaks for what the inner experiment, as I expressed myself eight days ago, has to give. Now, however, in the face of the results of spiritual science, in the face of the secrets of the course of development, of the destinies of the human soul, there exists in all men the desire not only to accept the results of research, but also to more or less investigate for themselves that which they are supposed to consider correct in this field. The paths that the soul can take in every human being, and which are indicated, for example, in my book “How to Know Higher Worlds”, do indeed offer every human soul the opportunity to convince itself and to verify within itself what the spiritual researcher has to say, by experiencing these intimate, inner processes in the soul. But these paths must be taken. And although many people repeatedly take this path, the subjective difficulty arises for the human soul that these paths are not easy, but are found to be difficult by the human soul, so that it loses patience after the first steps, or at least does not have the inclination to take them with the same conscientiousness with which the natural scientist prepares an experiment. And in all this a certain faith speaks in the human soul, a faith that is a prejudice compared to real spiritual research; but in human life it is prejudices that decide in most cases. Faith arises that the human soul, just as it is, if it only reflects a little, if it only develops a little those habits of thought, experiences and lives out those mental processes that are so immediately given in life, then it must come to realize what the secrets of inner human nature are. One has the feeling that it should not be difficult to recognize the most mysterious thing in the world, in the outer world, the human being himself, in his essence. One has this feeling that it should not be difficult. In order to recognize the inner workings of a piece of clockwork, one allows oneself to study the things. In the face of the most complicated, the most mysterious thing in the world of the senses that surrounds us, human nature, one would really like to believe that everyone can recognize the full truth about the nature of man without first preparing for a certain point of view, without first going through an inner journey of the soul in order to recognize one's own nature. One might think that it would be quite good, comfortable, perhaps even beautiful, if it were so, if one needed no preparation at all to explore the human being. But in contrast to this, one can only say: It is just not so, but to explore the human being in his innermost nature, the paths of spiritual research are needed. That is a truth. And whether or how the human being comes to terms with it is not considered in the face of this truth. Man must first acquire the means through a preparatory path, through which he can reveal his own secret.","text_trust":"verbatim","quote_safe":true,"title":"4. The Human Soul and the Human Spirit","site_heading":null,"date":"1915-12-10","location":null,"word_count":682,"url":"https://anthroposophy.ai/v1/steiner/en/ga/65/1915-12-10/p004","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 Central European Intellectual Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA065/English/SOL2024/19151210p01.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/65/1915-12-10/p004"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/65/1915-12-10/p004","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 65/1915-12-10/p004","passage_number":4,"text":"Die andere Schwierigkeit besteht darinnen, daß der Mensch den Ergebnissen der Naturwissenschaft gegenüber viel mehr als er glaubt, dasjenige, was ihm dargeboten wird, hinnimmt, wenn er es nach seinem gesunden Menschenverstande einleuchtend findet, auch dann, wenn er nicht die Methoden selbst anwendet, die Experimente im Laboratorium oder auf der Klinik selber ausführen kann. Es besteht da nicht das Begehren, unmittelbar alles selbst zu suchen, sondern sich mit dem gesunden Menschenverstand zu dem zu stellen, was der Forscher gibt, der sich bekannt gemacht hat mit der Handhabung der Methoden. In bezug auf Geisteswissenschaft liegt für den Forscher gar nichts anderes als bei der Naturwissenschaft vor. Er gibt von sich aus in derselben Weise, aus derselben Denkrichtung heraus dasjenige, was er nun durch intime innere Seelenvorgänge so objektiv erforscht, wie die Naturgeheimnisse durch die Experimente erforscht werden. Und er rechnet ebenso darauf, daß die Zustimmung erfolgt durch den gesunden Menschenverstand, der für dasjenige spricht, was das innere Experiment, wie ich mich heute vor acht Tagen ausdrückte, zu geben hat. Nun besteht aber gegenüber den Ergebnissen der Geisteswissenschaft, gegenüber den Geheimnissen des Ganges der Entwickelung, der Schicksale der menschlichen Seele, das Begehren aller Menschen, nicht nur Forschungsergebnisse entgegenzunehmen, sondern dasjenige, was sie auf diesem Gebiete für richtig halten sollen, selber mehr oder weniger zu erforschen. Diejenigen Wege, die die Seele bei jedem Menschen nehmen kann und die zum Beispiel in meinem Buche: «Wie erlangt man Erkenntnisse der höheren Welten?» angedeutet sind, ergeben nun zwar für jede Menschenseele die Möglichkeit, sich zu überzeugen und in sich selber zu bewahrheiten, was der Geistesforscher zu sagen hat, indem eben in der Seele diese intimen, inneren Vorgänge erlebt werden. Aber es müssen eben diese Wege gegangen werden. Und da erhebt sich dann, obzwar immer wieder und wiederum von vielen mit diesem Wege der Anfang gemacht wird, die innerliche subjektive Schwierigkeit, daß diese Wege- ich kann nicht sagen schwierig sind, aber schwierig befunden werden von den Menschenseelen, daß sie die Geduld verlieren nach den ersten Schritten, oder mindestens nicht die Neigung haben, sie mit derselben Gewissenhaftigkeit zu machen, mit der der Naturforscher ein Experiment herrichtet. Und bei alledem spricht ein gewisser Glaube in der Menschenseele mit, ein Glaube, der gegenüber der wirklichen Geistesforschung ein Vorurteil ist; aber im Menschenleben entscheiden eben in den meisten Fällen Vorurteile. Es erhebt sich der Glaube, daß die Menschenseele, so wie sie einmal ist, wenn sie sich nur ein wenig besinnt, wenn sie nur ein wenig diejenigen Denkgewohnheiten entwickelt, diejenigen Denkverrichtungen erlebt, auslebt, die so unmittelbar im Leben gegeben sind, dann doch darauf kommen müsse, welches die Geheimnisse der inneren Menschennatur sind. Man hat das Gefühl: Es darf nicht schwierig sein, das Allerrätselhafteste, das es auf der Welt gibt, in der äußeren Welt gibt, den Menschen selber, in seiner Wesenheit zu erkennen. Man hat einmal dieses Gefühl, es dürfe nicht schwierig sein. Um den inneren Zusammenhang eines Uhrwerkes zu erkennen, läßt man sich darauf ein, die Dinge zu studieren. Gegenüber dem Kompliziertesten, dem Rätselhaftesten, das es in der uns umgebenden Sinneswelt gibt, der Menschennatur, möchte man sich eigentlich am liebsten dem Glauben hingeben, daß die volle Wahrheit über das Wesen des Menschen jeder erkennen könne, ohne daß er sich erst auf einen gewissen Standpunkt vorbereitet, ohne daß er erst innerliche Seelenwege macht, um die eigene Natur zu erkennen. Man kann ja meinen, es wäre ja recht gut, bequem, schön vielleicht, wenn das so wäre, wenn man gar keine Vorbereitung brauchte, um das Menschenwesen zu erforschen. Aber man kann demgegenüber nur sagen: Es ist eben nicht so, sondern es bedarf, um das Menschenwesen in seiner innersten Natur zu erforschen, der Wege der Geistesforschung. Das ist eine Wahrheit. Und ob oder wie der Mensch sich damit abfindet, das kommt nicht in Betracht gegenüber dieser Wahrheit. Der Mensch muß sich erst durch einen Vorbereitungsweg die Mittel aneignen, durch die er sich sein eigenes Geheimnis enthüllen kann.","text_trust":"verbatim","quote_safe":true,"word_count":640,"url":"https://anthroposophy.ai/v1/steiner/de/ga/65/1915-12-10/p004"}],"english":["GA 65/1915-12-10/p004"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":640,"en_words":682,"ratio":1.07,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"witness_completeness":{"ratio":1.04,"band":"comparable","note":null,"word_count":11977,"original_word_count":11532,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"From Central European Intellectual Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA065/English/SOL2024/19151210p01.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 65/1915-12-10/p004"],"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."}}