{"corpus":"steiner","locus":"GA 66/1917-03-31/p036","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Spiritual science today, when it develops these things, is still seen as something paradoxical; the things I have described are, so to speak, considered foolishness; and yet they can be considered just as much as facts, simply by looking at them as if one wanted to describe an external event. But this approach of spiritual science is only digging in one epistemic tunnel from one side; from the other side, natural science digs into the mountain. If the two strive in the right direction, they will meet in the middle. And I would like to say: in a kind of negative way, those who cultivate natural science do come to meet those who cultivate the humanities; for remarkable things have come about among natural scientists in recent times. Those who think they are firmly grounded in natural science research because they know what has been discovered up to twenty years ago do not yet know much about what natural scientists actually do. But if you look more closely, you will make some very strange discoveries in the course of scientific thinking. For this very reason, I have today cited Eduard von Hartmann as a thinker who at least points to a beyond the senses and a beyond the soul. He just does not admit that it is possible for the observing consciousness to penetrate beyond the senses and the beyond of the soul. Therefore he says, dipping it into a general sauce of knowledge - knowledge sauce, one says nowadays! -: What lies beyond the senses and beyond the soul is the unconscious. He now puts forward quite questionable hypotheses about it. But these are only truths of thought. Thought does not reach into these worlds. Only the seeing consciousness reaches into them, as I have described. But at least Hartmann does advance to at least a presentiment of the fact that in the beyond of the senses and in the beyond of the soul there is something spiritual, even if he did not bring it to consciousness. When he published his Philosophy of the Unconscious in 1868, he offered a critique of the already then rampant materialistic interpretation of Darwinism. “Materialistic Darwinism” — not what Darwin found in the way of individual facts, that is not under discussion here — believes that it can explain how the more perfect arise from imperfect, simplest living creatures by leaving out everything of a spiritual nature, as they say, through mere selection, through mere struggle for existence. Due to the fact that the perfect ones develop by chance and overcome those that remain imperfect by chance, the perfect ones gradually prevail; this is how something like a developmental series from the imperfect to the perfect arises. As early as 1868, Hartmann explained that such a play of purely external natural necessities, which can also be called chance, is not sufficient to explain the development of organisms, but that certain forces must be at work, even if unconsciously, when a living being develops from imperfection to perfection. In short, he sought a spiritual element in evolution, that spiritual element that can really be found beyond the senses and beyond the soul, he hypothetically assumed. He assumed it only hypothetically, because at that time one had not yet penetrated to the stage of direct intuitive consciousness.","text_trust":"verbatim","quote_safe":true,"title":"5. The Beyond of the Senses and the Beyond of the Soul","site_heading":null,"date":"1917-03-31","location":null,"word_count":552,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p036","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":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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/66/1917-03-31/p036"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p036","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 66/1917-03-31/p036","passage_number":36,"text":"Geisteswissenschaft wird heute noch, wenn sie diese Dinge entwickelt, als etwas Paradoxes angesehen; die Dinge, die ich geschildert habe, werden gewissermaßen als eine Narretei angesehen; und doch können sie ebenso als Tatsachen, die einfach angeschaut werden, betrachtet werden, wie wenn man eine äußere Begebenheit schildern wollte, Aber dieses Vorgehen der Geisteswissenschaft ist nur das Graben in einem Erkenntnistunnel von der einen Seite; von der anderen Seite gräbt die Naturwissenschaft in den Berg hinein. Erstreben die beiden die rechte Richtung, dann treffen sie in der Mitte zusammen. Und ich möchte sagen: In einer Art negativen Weise kommen die naturwissenschaftlich Anbauenden den geisteswissenschaftlich Anbauenden schon entgegen; denn es haben sich merkwürdige Dinge ergeben unter den naturwissenschaftlichen Denkern der letzten Zeit. Zwar diejenigen, die auf der naturwissenschaftlichen Forschung meinen fest zu stehen, weil sie das wissen, was bis vor zwanzig Jahren entdeckt war, die wissen noch nicht viel von dem, was naturwissenschaftliche Denker eigentlich machen. Sieht man aber genauer zu, dann macht man doch in dem Gang des naturwissenschaftlichen Denkens ganz merkwürdige Entdeckungen. Ich habe gerade deshalb heute Eduard von Hartmann angeführt als einen Denker, der wenigstens hinweist auf ein Jenseits der Sinne und ein Jenseits der Seele. Nur gibt er nicht zu, daß es dem schauenden Bewußtsein möglich sei, zudem Jenseits der Sinne und dem Jenseits der Seele vorzudringen. Deshalb sagt er, indem er es in eine allgemeine Erkenntnis-Sauce — Erkenntnis-Tunke sagt man wohl jetzt! - taucht: Was jenseits der Sinne und jenseits der Seele liegt, das ist das Unbewußte. Darüber stellt er ja nun recht fragwürdige Hypothesen auf. Aber das sind nur Gedankenwahrheiten. Der Gedanke reicht nicht hinein in diese Welten. Einzig und allein das schauende Bewußtsein reicht hinein, wie ich es geschildert habe. Aber immerhin: Hartmann dringt vor wenigstens bis zu der Ahnung davon, daß im Jenseits der Sinne und im Jenseits der Seele etwas Geistiges ist, wenn er es auch nicht zum Bewußtsein brachte. Er hat, als er seine «Philosophie des Unbewußten» im Jahre 1868 veröffentlichte, eine Kritik des ja schon damals hochflutenden, materialistisch ausgedeuteten Darwinismus gegeben. Der «materialistisch ausgedeutete Darwinismus» — nicht das, was Darwin an einzelnen Tatsachen gefunden hat, das soll hier nicht besprochen werden — glaubt, mit Hinweglassung_ alles Seelischen erklären zu können, wie aus unvollkommenen einfachsten Lebewesen die vollkommeneren entstehen, wie man sagt: durch bloße Auslese, durch bloßen Kampf ums Dasein. Dadurch, daß die Vollkommenen sich zufällig entwickeln und die zufällig unvollkommen Gebliebenen überwinden, bleiben allmählich die Vollkommenen über; dadurch entsteht so etwas wie eine Entwickelungsreihe vom Unvollkommenen zum Vollkommenen. Hartmann hat schon 1868 erklärt, daß ein solches Spiel der rein äußeren Naturnotwendigkeiten, die man auch Zufall nennen kann, nicht hinreiche, um die Entwickelung der Organismen zu erklären, sondern daß gewisse, wenn auch unbewußt bleibende Kräfte wirksam sein müssen, wenn das Lebewesen: sich vom Unvollkommenen zum Vollkommeneren entwickelt. Kurz, er hat ein Geistiges in der Entwickelung gesucht, jenes Geistige, das jenseits der Sinne und jenseits der Seele wirklich gefunden werden kann, hat er hypothetisch angenommen. Er hat es nur hypothetisch angenommen, denn zum schauenden Bewußtsein war man dazumal noch nicht vorgedrungen.","text_trust":"verbatim","quote_safe":true,"word_count":506,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p036"}],"english":["GA 66/1917-03-31/p036"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":506,"en_words":552,"ratio":1.09,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","anchors","audit"]},"witness_completeness":{"ratio":1.05,"band":"comparable","note":null,"word_count":10452,"original_word_count":9922,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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 66/1917-03-31/p036"],"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."}}