{"corpus":"steiner","locus":"GA 67/1918-02-07/p005","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Today, one can find that in certain fields, the scientific worldview has, if the word is taken in its limited sense, reached a kind of ideal-beautiful limitation of its domain. Today, we have works in the field of natural science that can be considered exemplary precisely because of the way they limit their task to the implementation of individual problems. After what might be called the one-sided Darwinian-Haeckelian romanticism of the last third of the nineteenth century, biology, for example, has brought us to the point where we now have such an exemplary work that satisfies the highest demands as that of the Berlin researcher Oscar Hertwig on “The Development of Organisms. A Refutation of Darwin's Theory of Chance.” We also have methodologically outstanding achievements in areas that touch on the boundaries of what is to be considered here, such as Theodor Ziehen's “Physiological Psychology.” It can be said that the anthroposophically oriented spiritual science represented here takes the side of such methodical research wherever the consideration of the actual scientific field is important. I myself, with everything I wish to contribute to spiritual science, am always opposed to worldviews that are sometimes well-intentioned but nevertheless amateurish, arising from inadequate efforts at knowledge. It is precisely this methodical scientific worldview that makes it difficult for spiritual science to find understanding among our contemporaries. Even in such an exemplary book as Oscar Hertwig's Das Werden der Organismen (The Development of Organisms), published in 1916, we find, among other things, the scientific conviction that natural science can only deal with the finite and must leave the infinite out of consideration. However, natural science can explore the finite in all its aspects. Hertwig rightly repeats the view of Nägelis, the great botanist, from his scientific point of view with these words, and Theodor Ziehen also says that he wants to consider everything in human soul life that has parallel phenomena in human physical life, so that physiology can provide information about these parallel phenomena. Everything else must be left to epistemology, metaphysics, or the like. But then we also find in Ziehens' “Physiological Psychology,” which is exemplary from my point of view, that what is put forward by current physiological-psychological research is, in its details, which actually say nothing special about the great mysteries of the soul and spirit, more important than everything that centuries have attempted to achieve with regard to questions about the supernatural in the life of the soul and the like. If we add to this the authoritative statement made decades ago by the great physiologist Da Bois-Reymond that real science should only concern itself with the sensory world because, as he said, where the supersensible begins, science ends, we find that — and we could multiply what has been said a hundred or a thousand times over — whereby the scientific view of the world would like to pull the rug out from under the feet of all spiritual science. We find it in the fact that, while on the one hand it is always said quite benevolently: All questions that go beyond sensory observation must be left to metaphysics or something similar, on the other hand, however, it is asserted — and in such a way that this view is instilled in the widest circles of our contemporaries — that real science can only be achieved in the realm of sensory observation.","text_trust":"verbatim","quote_safe":true,"title":"2. Human beings as Spiritual and Soul Beings","site_heading":null,"date":"1918-02-07","location":null,"word_count":565,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-02-07/p005","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2018","book_title":"The Eternal in the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA067/English/SOL2018/19180207p01.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/67/1918-02-07/p005"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-02-07/p005","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 67/1918-02-07/p005","passage_number":5,"text":"Man kann heute finden, daß auf gewissen Gebieten die naturwissenschaftliche Weltanschauung geradezu, wenn das Wort eben in seinem begrenzten Sinne genommen wird, zu einer Art ideal-schönen Begrenzung ihres Gebietes gekommen ist. Wir haben ja heute auf naturwissenschaftlichem Gebiete Werke, die gerade in der Art, wie sie ihre Aufgabe in der Durchführung der einzelnen Probleme begrenzen, als mustergültig betrachtet werden können. Nach, man möchte sagen, der einseitig darwinistisch-Haeckelschen Romantik aus dem letzten Drittel des neunzehnten Jahrhunderts hat es zum Beispiel die Biologie dazu gebracht, daß wir heute ein solch mustergültiges, höchste Anforderungen befriedigendes Werk haben, wie das Werk des Berliner Forschers Oscar Hertwig über «Das Werden der Organismen. Eine Widerlegung von Darwins Zufallstheorie». Wir haben auch für solche Gebiete, welche die Grenzen dessen berühren, was hier in Betracht gezogen werden soll, methodisch hervorragende Leistungen, wie zum Beispiel die «Physiologische Psychologie» von Theodor Ziehen. Man darf sagen, daß die hier vertretene anthroposophisch orientierte Geisteswissenschaft überall, wo es auf die Betrachtung des eigentlich naturwissenschaftlichen Gebietes ankommt, die Partei solcher methodischer Forschung nimmt. Ich selbst stehe immer mit allem, was ich zur Geisteswissenschaft beitragen möchte, gegen manchmal zwar gut gemeinte, aber doch dilettantische Weltanschauungsaufbauten, die aus irgendwelchen unzulänglichen Erkenntnisbestrebungen hervorgehen. Allein gerade diese methodische naturwissenschaftliche Weltanschauung macht es der Geisteswissenschaft schwer, Verständnis bei unseren Zeitgenossen zu finden. Selbst in einem so mustergültigen Buche wie dem von Oscar Hertwig über «Das Werden der Organismen», das im Jahre 1916 erschienen ist, finden wir unter anderem gewissermaßen als wissenschaftliche Überzeugung festgestellt, die Naturwissenschaft könne sich nur mit dem Endlichen beschäftigen und müsse das Unendliche außer der Betrachtung lassen. Das Endliche aber könne Naturwissenschaft nach allen Seiten durchforschen. Nägelis, des großen Botanikers, Anschauung wiederholt Hertwig mit diesen Worten von seinem naturwissenschaftlichen Standpunkt völlig mit Recht, und auch Theodor Ziehen sagt, er wolle alles dasjenige im menschlichen Seelenleben betrachten, was Parallelerscheinungen im menschlichen Leibesleben hat, so daß die Physiologie über diese Parallelerscheinungen Auskunft zu geben vermag. Alles übrige müsse der Erkenntniswissenschaft, der Metaphysik oder dergleichen überlassen werden. Dann aber finden wir auch in der von meinem Gesichtspunkt aus mustergültigen «Physiologischen Psychologie» Ziehens wiederum gesagt, dasjenige, was von der gegenwärtigen physiologisch-psychologischen Forschung vorgebracht wird, sei in seinen Einzelheiten, die eigentlich gar nichts Besonderes sagen über die großen Seelen- und Geisträtsel, wichtiger als alles, was Jahrhunderte mit Bezug auf die Fragen über das Übersinnliche im Seelenleben und dergleichen zu leisten versuchten. Wenn wir dazunehmen den Machtspruch, den schon vor Jahrzehnten der große Physiologe Da Bois-Reymond getan hat, daß wirkliche Wissenschaft sich eigentlich nur mit der Sinnenwelt beschäftigen dürfe, weil, wie er sagte, wo das Übersinnliche beginnt, die Wissenschaft aufhört, so finden wir dasjenige — und wir können das Gesagte hundert- und tausendfältig vermehren -, wodurch die naturwissenschaftliche Weltbetrachtung auch aller Geisteswissenschaft den Boden unter den Füßen wegziehen möchte. Wir finden es darinnen, daß, während auf der einen Seite immer wiederum recht wohlwollend gesagt wird: Alle Fragen, die über die Sinnesbetrachtung hinausgehen, muß man der Metaphysik oder etwas Ähnlichem überlassen, auf der anderen Seite doch wieder - und zwar so, daß sich diese Anschauung in die weitesten Kreise unserer Zeitgenossen einimpft — geltend gemacht wird, daß wirkliche Wissenschaft doch nur auf dem Gebiet der Sinnesbetrachtung geleistet werden könne.","text_trust":"verbatim","quote_safe":true,"word_count":526,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-02-07/p005"}],"english":["GA 67/1918-02-07/p005"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":526,"en_words":565,"ratio":1.07,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","anchors","audit"]},"witness_completeness":{"ratio":1.05,"band":"comparable","note":null,"word_count":8485,"original_word_count":8069,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2018","book_title":"The Eternal in the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA067/English/SOL2018/19180207p01.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 67/1918-02-07/p005"],"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."}}