{"corpus":"steiner","locus":"GA 70b/1915-11-25/p036-p045","extent":"range","passage_number":36,"through":45,"paragraph_count":10,"first_locus":"GA 70b/1915-11-25/p036","last_locus":"GA 70b/1915-11-25/p045","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"1. The World View Of German Idealism. A Consideration Regarding Our Fateful Times","date":"1915-11-25","location":null,"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":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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). 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Let us look back at rationalism, at the purely intellectual world view of Descartes, which represents the original form of the world view of French popular culture: “I think, therefore I am”. In thinking, something is seen that can be trusted as a source of certainty. But from this thinking one must conclude – but I don't want to get involved in philosophical ravings now or have to come to it by some other means than by conclusion – that this thinking is based on a being, a first being that can be recognized by thinking, that can be looked at, because it proves that it must be there because one thinks. It is there, because one thinks, because thinking emerges from it. All this, if you look at it carefully, is so utterly alien to Fichte's remarkable, magnificent – I would even say heroic, in a world-view sense – soul. Fichte creates a completely different view of the human inner being, of the deepest soul. One that is still extremely difficult to understand today. For Fichte does not want to arrive at the soul, at the ego, by grasping it in its being. Rather, Fichte wants to grasp being [in its being generated] as an act of doing, that is, in order for me to experience my ego as me, I must continually create myself. In the moment when I lose the creative powers in me, when I cannot, out of unknown depths, place myself in a direct existence for my inner being, I am no longer an ego. With that, the thought, the “I think” is submerged in the will. And the inseparable unity of will and thought is made the basis of the human ego. At the same time, the characteristic of the self refers to something that is in a state of constant creation, of constant activity. You are only with yourself if you bring about this state of being with yourself every moment. To the extent that you can and do create yourself, in every moment of your sensual-physical and intellectual existence, you are a self.","text_trust":"verbatim","quote_safe":true,"word_count":394,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p036","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/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."}},{"passage_number":37,"locus":"GA 70b/1915-11-25/p037","text":"What does Fichte, the most national of German philosophers, want? He wants to grasp the center of human existence, and he wants to grasp it in such a way that he does not develop in it a lasting, an actually lasting, [that he seeks a] unchanging being, but a continually active, a never resting. The human being, who is then his own creature. The most wonderful thing about strength, about human capacity, placed at the center of the soul's light, appears to us at the same time as the center of Fichte's world view. And here at this center, Fichte wants to grasp the self-generating I, the I that is endowed not only with the ability to think about its being, but with the ability to continually will itself. Here he wants to grasp at the same time, not in an existence that one wants to seek behind appearances, that one wants to seek here or there through some other science, but in the volition that the ego itself generates, Fichte wants to seek what lives within, in this human volition, in this human inner activity, through which the ego continually generates itself: the idea, the ideal. The I generates itself, and into this stream of self-generation the idea, the ideal, pours itself. Into this stream of self-generation the most intimate coexistence of the divinely high ideal, the divinely pure idea, with what man calls his most intimate inner experience, pours itself directly into it.","text_trust":"verbatim","quote_safe":true,"word_count":245,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p037","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p037"],"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":38,"locus":"GA 70b/1915-11-25/p038","text":"And now, I would say, Fichte advances to what is perhaps the boldest – there is, of course, much that is debatable, but still: boldest – thought that a thinking world view, a merely thinking world view, has ever conceived. Fichte looks at this self-creating I, at this I that is in the one moment because it creates itself, but does not merely sustain this being now until the next moment, but also lives through its deeds in the next moment, and in the next moment again, which never rests, always creating itself - Fichte looks at this I, and in it he now finds his reality. True reality must be measured by the standard of this reality. What, as we have just seen, intrudes into this I? As this I creates, ideas and ideals flow into its creative powers. They are the absolute valuable.","text_trust":"verbatim","quote_safe":true,"word_count":145,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p038","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p038"],"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":39,"locus":"GA 70b/1915-11-25/p039","text":"But now this I, with the help of the bodily organization, confronts the external sense world. This external sense world is permanent, it is something that cannot create itself, and is therefore less real than the I, which is constantly creating itself. Why then does the I, this absolutely creative I, enter the less real sense world? Because this I, with the ideas, the ideals, with the moral duty - which flows into the ideas, the ideals, into this I - needs a field of activity to live itself out. For Fichte, the world of the senses is not there for its own sake, but, as he says, as a sensitized material for the reception of duty, that is, of ideas and ideals. For Fichte, the world is there because duties, ideas, and ideals are paramount in spiritual life, and because these ideas and ideals need a world of the senses in order to be active. Thus the world of sense must be there as the consequence of ideas and ideals. Today we need not go into what we have on our soul, perhaps against the scope or the fundamental truth of such a world view; we only want to go into the way of the people's striving. We want to go into what strives within the soul power of the people to recognize the truth. We want to trace the character of this popular striving in the time that preceded the one in which the German people created their state, the external structure of their activity, which they must now defend with blood and arms, but which they created because they drew the strength to do so from what preceded this state, but which is rooted in the deepest peculiarity of the German national soul. And from this point of view, let us also direct our gaze to the man who has now continued Fichte in a certain way, who has worked alongside Fichte, after Fichte, the much-tried Schelling.","text_trust":"verbatim","quote_safe":true,"word_count":330,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p039","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p039"],"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":40,"locus":"GA 70b/1915-11-25/p040","text":"To focus on that which forms Fichte's basic essence, on a world view that is above all permeated by the ideas and ideals that flow into human beings and that require external sensuality to because the ideas and ideals - to fill out the world view - need an object within which they can operate, building on this Fichtean premise, Schelling also delved into this center, into the human ego. That center, where, according to Fichte's view, this thinking is linked to the soul of the world. But Schelling, he feels differently than Fichte. To him it seems prosaic, it seems abstract to name all of nature with all its diversity, with all that delights our senses, with all that promotes our welfare, our happiness, with all that the mind so gladly, so willingly immerses itself in, from which it draws so draws so much from — that which spreads out in the wide, visible nature —, that only looks at it from the point of view that it is there to give a sensualizing material to the duty, to the spiritual in the world picture, which flows into the ego; Schelling finds this impossible in view of his attitude. He has, I would say, too much German feeling in him.","text_trust":"verbatim","quote_safe":true,"word_count":211,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p040","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p040"],"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":41,"locus":"GA 70b/1915-11-25/p041","text":"Fichte's greatness is German willpower. Schelling's greatness is the German mind, which lovingly wants to engage with the smallest and the greatest phenomena of nature, with that which pours gloriously through space, that which spreads out in time. But while he wants to penetrate into every detail with a loving mind, he is also clear about one thing: certainty, security, true reality can only be found where you immerse yourself in yourself, where you can find the union of the human soul with the world soul in your own self. What you seek there and [...] find, you find because you experience it directly, because you experience it in such a way that, by being, you are at the same time with you [...] as that which, as true reality, pulses through life. What you can find in yourself, you will never find in outer nature. Therefore, fill yourself with that within you which can be a reflection of that which is most profound in this external nature as well. And so, what Schelling experienced within grew to such an extent that when he observed nature, he merged with the external existence of nature. Thus, nature itself became soul-like and spiritual to him. So Schelling looks into nature and says to himself: the essence of the human soul rests within it. But when I look out into nature, it is the same essence. I look at the stone: it has something, is connected with something, which is like the essence of the human soul; it only has it enchanted in form, in external nature; it has brought it into forms. And so the plant world in all its diversity. And so the animal world. And so also the outer physical human world. If I want to express myself figuratively: for Schelling it becomes as if - before the human soul entered this physical existence - a world spirit soul deeply related to the human soul... that which the human soul only and feels within itself, had first spread out before itself in forms, so that the human soul can see itself here twice..., and its essence poured out, magically poured out in space and in time, as it lives outside in nature.","text_trust":"verbatim","quote_safe":true,"word_count":372,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p041","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p041"],"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":42,"locus":"GA 70b/1915-11-25/p042","text":"But then Schelling says to himself, if that is so, if this nature is an enchanted soul-being, then I must find - when I experience nature by fully putting myself in the place of every single being, in every single form of life - the spirit of nature living out itself everywhere. But I do not find it by looking at nature dull. I must create it. My soul must create out of my soul that which lives most deeply in animal, plant and stone. My soul must put itself in that place and thereby create it. Hence Schelling's bold expression: to comprehend nature is to create nature.","text_trust":"verbatim","quote_safe":true,"word_count":108,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p042","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p042"],"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":43,"locus":"GA 70b/1915-11-25/p043","text":"And thirdly, we see the person who most fully developed this world view of German idealism, albeit only in abstract thoughts that are difficult for some to grasp. We see Hegel, the man from Stuttgart, the profound one, the most profound of the three. We can call Fichte the most powerful, the man of the German will, Schelling the man of the German mind, we can call Hegel the man of German reason itself. While Schelling immerses himself in nature, but only by taking the creative power of the ego with him, in order not just to comprehend nature, but to create nature out of the human soul through contemplation, Hegel wants to, as it were, from the soul, from what it is directly, from the universe that it creates for itself according to the Fichtean ego being, from which he wants to penetrate into what the soul is together with the deepest world thoughts. From the individual spirit, from the individual ego, Hegel wants to go to the world spirit, which is connected at one point with the individual spirit of man.","text_trust":"verbatim","quote_safe":true,"word_count":183,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p043","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p043"],"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":44,"locus":"GA 70b/1915-11-25/p044","text":"From the human ego to the world ego, Fichte sought a human essence that has within itself the power to continually generate and thus to develop and educate itself. Schelling seeks in the human being the power that can create in the ideal world picture that which is inherent in nature, while Hegel seeks in the human soul that which can receive the divine world spirit in itself, where it can hold a dialogue with this divine world spirit. While Schelling wants to pour the whole human soul into the soul-like nature, Hegel wants to sink all of this human soul-like nature into the essence of the world spirit, into the essence of the world soul. And he is clear about one thing: when the soul looks beyond what is outwardly spreading, when it lives completely with itself, then it communes with the world spirit. Then that which lives in it as concept, as idea, as ideal, is that which the world spirit lets flow into it. And by going from idea to idea, developing the whole organism of ideas that it can develop, the soul does not merely follow itself, no, it is aware that when it withdraws from all externality in this way, it unites with the world spirit. She does not think for herself, the world spirit itself thinks its thoughts in her. I surrender myself to the thinking of the world spirit, to the rule of world reason. As a result, the whole organism of the world idea - the world view of German idealism - spreads in the soul.","text_trust":"verbatim","quote_safe":true,"word_count":264,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p044","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p044"],"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":45,"locus":"GA 70b/1915-11-25/p045","text":"We can certainly say, esteemed attendees, that Fichte sought the human ego in its power, in its self-creative activity, but he remained - and because a greatest is boldly striven for, this greatest - I would say — itself the error of its virtue, it has its one-sidedness. Fichte stopped at this self-creative of the ego at something, so that one must say, at the point where he stopped, because the human soul actually creates itself only as a knowing being. It is therefore characteristic that Fichte calls what he has created as philosophy, as a world view, the theory of knowledge. The way Fichte grasps this self-creative I is actually only the knowing human being. But for us it is the path that matters, not a dogma, not an absolute truth, but the search for the German national soul. One would like to say: All that is spread out in this human nature, in that it experiences the whole fullness of the world of feeling, that the whole of outer nature is mirrored in it, all that is formed in the totality of the human inner soul life, with its deep pain, its high bliss and deep suffering, it is not directly explainable in the way in which the self-creative I is active in Fichte. The only thing that can be explained is – I would like to say – the knowing I. If man were to stand in the world as a knower, as a mere recognizer, if man's only task in the world were to have knowledge, then it would be as Fichte thought. But we see a wonderful development of strength in the fact that, on the one hand, all thinking, all research, all reflection is devoted to incorporating this one impulse into the world view of German idealism. Even if Fichte believed that he was answering all the riddles of the world, he did not answer them in their entirety, but he did show the one thing: How does man, as a cognizer, as a knower, as one who investigates the world, stand before himself? And how is he, as a knowing human being, connected to the sources of existence? To place this nuance in the world view of German idealism was, after all, Johann Gottlieb Fichte's task.","text_trust":"verbatim","quote_safe":true,"word_count":383,"url":"https://anthroposophy.ai/v1/steiner/en/ga/70b/1915-11-25/p045","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ways to a Knowledge of the Eternal Forces of the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA070b/English/SOL2024/19151125p01.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 70b/1915-11-25/p045"],"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":82,"passage_count":82,"word_count":12814},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":82,"passage_count":82,"word_count":13536,"completeness":{"ratio":1.06,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 70b/1915-11-25/p036","passage_number":36,"text":"Und nun sehen wir, wie folgen die einzelnen Helden des Weltbildes des Deutschen Idealismus. Wir sehen, wie unmittelbar ergreift der - ich möchte sagen — ureigene Nationalphilosoph der Deutschen, wie ergreift Johann Gottlieb Fichte dieses Kant’sche Weltenbild. Blicken wir zurück zu dem Rationalismus, zu dem rein verstandesmäßigen Weltbild des Descartes, das die Urform des Weltbildes der französischen Volkskultur darstellt: «Ich denke, also bin ich». In dem Denken wird etwas gesehen, worauf man als auf einen Gewissheitsquell vertrauen kann. Aber von diesem Denken muss man schließen -doch ich will mich nicht auf philosophische Spintisierereien jetzt einlassen oder muss auf irgendeinem anderen Wege als durch Schlussfolgerung darauf kommen -, dass diesem Denken ein Sein zugrunde liegt, ein erstes Sein, das man erkennen kann durch das Denken, auf das man schauen kann, weil das beweist, dass es da sein muss, weil man denkt. Es ist da, da man doch denkt, da doch das Denken aus ihm hervorgeht. Das alles ist, wenn man so recht hinschaut, auf diese merkwürdige großartige - ich möchte sagen - heldenhafte, im Weltanschauungssinne heldenhafte Seele Fichtes, das alles ist dieser Fichte-Seele so ganz und gar fremd. Eine ganz andere Anschauung über das menschliche Innere, über das tiefste Seelische schafft Fichte. Eine sogar bis heute noch im äußersten Maße schwer verständliche. Denn Fichte will nicht auf das Seelische, auf das Ich, dadurch kommen, dass er es in seinem Sein erfasst. Sondern Fichte will das Sein erfassen [in seinem Erzeugtwerden] als in einer Tathandlung, das heißt: Damit ich [mJein Ich als Ich erlebe, muss ich mich fortwährend schaffend erzeugen. In dem Augenblick, wo ich die Schöpferkräfte in mir verliere, wo ich nicht aus unbekannten Tiefen heraus mich in ein unmittelbares Dasein versetzen kann für mein Inneres, bin ich kein Ich. Damit wird der Gedanke, das «Ich denke» hinuntergetaucht in den Willen. Und die untrennbare Einheit von Wille und Gedanke wird zur Grundlage der menschlichen Ichwesenheit gemacht. Zu gleicher Zeit wird auf etwas Bezug genommen bei der Charakteristik des Ich, was in einem fortwährenden Schaffen, in einer fortwährenden Tätigkeit ist. Du bist nur bei dir, wenn du dieses Bei-dir-Sein in jedem Augenblick selber bewirkst. Insofern du dich schaffen kannst und schaffst, in jedem Augenblick deines sinnlich-physischen und verstandesmäßigen Daseins bist du ein Ich.","text_trust":"verbatim","quote_safe":true,"word_count":371,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p036"},{"locus":"GA 70b/1915-11-25/p037","passage_number":37,"text":"Was will Fichte, dieser nationalste Philosoph der Deutschen? Er will den Mittelpunkt der menschlichen Wesenheit ergreifen, und er will ihn so ergreifen, dass er [nicht] in ihm entwickelt ein Bleibendes, ein eigentlich Dauerndes, [dass er ein] sich nicht änderndes Sein sucht, sondern ein fortwährend Tätiges, ein nie Rastendes. Der Mensch, der dann seiner selbst Geschöpf ist. Das Wunderbarste an Kraft, an Menschenfähigkeit in den Mittelpunkt des Seelenlichtes gelegt, das erscheint uns zugleich als der Mittelpunkt des Fichte’schen Weltbildes. Und hier in diesem Mittelpunkt will Fichte erfassen das sich selbst hervorbringende Ich, das Ich, das nicht nur ausgestattet ist mit der Fähigkeit, über sein Sein zu denken, sondern mit der Fähigkeit, sich fortwährend zu wollen. Hier will er zugleich erfassen, nun nicht in einem Sein, das man hinter den Erscheinungen, das man da oder dort durch irgendwelche sonstige Wissenschaft suchen will, sondern in dem Wollen, das das Ich selbst erzeugt, will Fichte suchen, was im Innern, in dieses Menschen Wollen, in dieses Menschen innerer Tätigkeit lebt, durch welche das Ich sich fortwährend selbst erzeugt: die Idee, das Ideal. Das Ich erzeugt sich, und in dieses Strömen des Icherzeugens ergießt sich hinein die Idee, das Ideal. In dieses Strömen des Icherzeugens ergießt sich damit unmittelbar hinein das intimste Zusammenleben des göttlich hohen Ideals, der göttlich reinen Idee, mit dem, was der Mensch sein intimstes inneres Erleben nennt.","text_trust":"verbatim","quote_safe":true,"word_count":225,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p037"},{"locus":"GA 70b/1915-11-25/p038","passage_number":38,"text":"Und nun kommt - ich möchte sagen -, indem Fichte weiterschreitet, der vielleicht kühnste - es hat natürlich auch viel Bezweifelbares, aber dennoch: kühnste - Gedanke, zu dem sich eine denkende Weltanschauung, eine bloß denkende Weltanschauung jemals erhoben hat. Indem Fichte auf dieses sich selbst schaffende Ich hinblickt, auf dieses Ich, das in dem einen Augenblick ist, weil es sich schafft, aber nicht dieses Sein bloß jetzt durcherhält bis zum nächsten Augenblick, sondern seine Taten durchlebt auch wiederum im nächsten Augenblick, und im nächsten Augenblick wiederum, das nie rastet, indem es sich immer schafft - auf dieses Ich blickt Fichte hin, und darin findet er nun sein Wirkliches. Wahre Wirklichkeit muss an dem Maßstabe dieser Wirklichkeit gemessen werden. Was ragt herein, wie wir eben gesehen haben, in dieses Ich? Indem dieses Ich schafft, fließen in seine Schöpferkräfte die Ideen, die Ideale. Sie sind das absolut Wertvolle.","text_trust":"verbatim","quote_safe":true,"word_count":146,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p038"},{"locus":"GA 70b/1915-11-25/p039","passage_number":39,"text":"Nun tritt aber dieses Ich mithilfe der Leibesorganisation der äußeren Sinneswelt gegenüber. Diese äußere Sinnenwelt ist ein Dauerndes, ist ein solches, das sich nicht schaffen kann, folglich ein nicht so Wirkliches, wie das sich immer fortwährend schaffende Ich, ein weniger Wirkliches. Warum tritt dann das Ich, dieses absolut schöpferische Ich, in das hereinfließt das göttlich Ideal, warum tritt es in die weniger wirkliche Sinnenwelt? Weil dieses Ich mit den Ideen, den Idealen, mit der moralischen Pflicht - die in den Ideen, den Idealen, in dieses Ich hereinfließt -, ein Betätigungsfeld braucht, um sich auszuleben. Die Sinnenwelt ist nicht da für Fichte um ihrer selbst willen, sondern, wie er sagt, als versinnlichtes Materielles für die Aufnahme der Pflicht, das heißt der Ideen und der Ideale. Für Fichte ist die Welt da, weil gebietend im geistigen Leben die Pflichten, die Ideen, die Ideale stehen, und weil diese Ideen, diese Ideale brauchen eine Sinnenwelt, um sich zu betätigen. So muss die Sinnenwelt als die Konsequenz der Ideen und Ideale da sein. Wir brauchen heute nicht auf dasjenige einzugehen, was wir auf der Seele haben vielleicht gegen den Geltungsbereich oder den Grundwahrheitscharakter einer solchen Weltanschauung, wir wollen nur eingehen auf die Art und Weise des Volksstrebens. Wir wollen eingehen auf dasjenige, was innerhalb der Seelenkraft des Volkes strebt, um die Wahrheit zu erkennen. Wir wollen den Charakter dieses Volksstrebens verfolgen in jener Zeit, die vorangegangen ist derjenigen, in der das deutsche Volk sich seinen Staat, das äußere Gefüge seiner Betätigung geschaffen hat, für die es jetzt mit Blut und Waffentaten eintreten muss, den es sich aber geschaffen hat, weil es denn doch die Kraft dazu entnommen hat demjenigen, was diesem Staat vorangegangen ist, was aber wurzelt in der tiefsten Eigentümlichkeit der deutschen Volksseele. Und von diesem Gesichtspunkte aus wollen wir auch unsern Seelenblick richten über den Mann, der nun Fichte fortgesetzt hat in einer gewissen Weise, der neben Fichte, nach Fichte gewirkt hat, den vielangefochtenen Schelling.","text_trust":"verbatim","quote_safe":true,"word_count":322,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p039"},{"locus":"GA 70b/1915-11-25/p040","passage_number":40,"text":"Dasjenige, was Fichtes Grundwesen bildet, den Blick hinzurichten auf ein Weltbild, über das vor allen Dingen ausgebreitet sind die Ideen und Ideale, die in den Menschen hereinfließen und die bedingen, dass die äußere Sinnlichkeit da sein muss, weil die Ideen und Ideale - um das Weltbild auszufüllen - einen Gegenstand brauchen, innerhalb dessen sie sich betätigen können, aufbauend auf dieser Fichte’schen Voraussetzung versenkte sich auch Schelling in diesen Mittelpunkt, in das menschliche Ich. Jenen Mittelpunkt, wo nach der Anschauung, nach dem Sinne Fichtes dieses Denken mit der Weltseele verknüpft ist. Aber Schelling, er empfindet anders als Fichte. Ihm erscheint es nüchtern, ihm erscheint es abstrakt, zu nennen die ganze Natur mit all ihrer Mannigfaltigkeit, mit alledem, was unsere Sinne entzückt, mit alledem, was unsere Wohlfahrt, unser Glück fördert, mit alledem, worin sich das Gemüt so gern, so willig versenkt, woraus es so viel schöpft — das, was sich ausbreitet im weiten, sichtbaren Naturell -, das nur von dem Gesichtspunkte zu betrachten, dass es da sei, um der Pflicht, um dem Geistigen im Weltenbilde, das in das Ich hereinfließt, ein versinnlichendes Material zu geben; das erscheint Schelling unmöglich gegenüber seiner Gesinnung. Er hat - ich möchte sagen - zu viel deutsches Gemüt in sich.","text_trust":"verbatim","quote_safe":true,"word_count":203,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p040"},{"locus":"GA 70b/1915-11-25/p041","passage_number":41,"text":"Fichtes Größe ist die deutsche Willenskraft. Schellings Größe ist das deutsche Gemüt, das liebevoll eingehen will auf die kleinste und auf die größte Erscheinung der Natur, auf dasjenige, was herrlich durch den Raum sich ergießt, was sich in der Zeit ausbreitet. Aber indem er mit einem liebevollen Gemüt in alles Einzelne eindringen will, ist er sich doch dessen zugleich klar: Gewissheit, Sicherheit, wahre Wirklichkeit kannst du nur da finden, wo du in dich selber untertauchst, wo du eben in deinem Ich den Zusammenschluss der Menschenseele mit der Weltseele finden kannst. Was du da suchst und [...] findest, deshalb, weil du es unmittelbar erlebst, weil du es so erlebst, dass du, indem du bist, [es] zugleich bei dir [ist] ... als dasjenige, was als wahre Wirklichkeit das Leben durchpulst —, was du bei dir finden kannst, das findest du in der äußeren Natur nie und nimmer. Daher erfülle dich mit dem in deinem Innern, was dir Widerglanz sein kann desjenigen, was das Tiefste ist auch in dieser äußeren Natur. Und so wächst für Schelling dasjenige, was er im Innern erlebt hat, fast bis zu einem solchen Grade, dass er in der Naturbetrachtung eben verfließt mit dem äußeren Naturdasein zusammen. So wird ihm die Natur selber seelen-, selber geisterhaft. So schaut Schelling hinein in die [menschliche] Natur und sagt sich: Da drinnen ruht der menschlichen Seele Wesenheit. Blicke ich aber in die Natur hinaus, das ist dieselbe Wesenheit. Ich schaue den Stein an: Er hat etwas, hängt mit etwas zusammen, was wie dieses Wesen der menschlichen Seele ist; er hat es nur in der Form, in der äußeren Natur verzaubert; er hat es in Formen gebracht. Und so die Pflanzenwelt in aller ihrer Mannigfaltigkeit. Und so die Tierwelt. Und so auch die äußere physische Menschenwelt. Wenn ich mich bildlich ausdrücken will: Es wird für Schelling so, wie wenn — bevor die menschliche Seele in dieses physische Dasein getreten ist - eine der menschlichen Seele tief verwandte Weltgeistseele ... dasjenige, was die menschliche Seele nur seelenhaft in sich fühlt und empfindet, in Formen zuerst vor sich ausgebreitet hätte, sodass die menschliche Seele sich hier zweimal sehen kann ..., und ihr Wesen ausgegossen, magisch ausgegossen im Raume und in der Zeit, wie es draußen in der Natur lebt.","text_trust":"verbatim","quote_safe":true,"word_count":374,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p041"},{"locus":"GA 70b/1915-11-25/p042","passage_number":42,"text":"Dann aber sagt sich Schelling, wenn das so ist, wenn diese Natur ein verzaubertes Seelenwesen ist, dann muss ich finden - wenn ich die Natur erlebe, indem ich mich in jedes einzelne Wesen, in jedes einzelne Formleben voll hineinversetzte -, sich ausleben den Geist der Natur allüberall. Ich finde ihn aber nicht, indem ich die Natur stumpf anschaue. Ich muss ihn schaffen. Meine Seele muss aus meiner Seele heraus dasjenige, was als Tiefstes in Tier, Pflanze und Stein lebt, schaffen. Meine Seele muss sich hineinversetzen und es dadurch schaffen. Daher Schellings kühner Ausdruck: Die Natur begreifen, heißt, die Natur schaffen.","text_trust":"verbatim","quote_safe":true,"word_count":100,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p042"},{"locus":"GA 70b/1915-11-25/p043","passage_number":43,"text":"Und als Dritten sehen wir denjenigen, der am geschlossensten, allerdings nur in abstrakten Gedanken, die manchen schwer zugänglich sind, dieses Weltbild des Deutschen Idealismus ausgebildet hat, sehen wir den - wir sind von dem Hegel-Haus hier nicht weit entfernt, es ist vis-A-vis von diesem Hause, in derselben Gasse hier - wir sehen Hegel, den Stuttgarter, den tiefsinnigen, den tiefsinnigsten der drei. Können wir nennen Fichte den Kraftvollsten, den Mann des deutschen Willens, Schelling den Mann des deutschen Gemütes, wir können nennen Hegel den Mann der deutschen Vernunft selber. Wenn Schelling sich versenkt in die Natur, aber nur so, dass er die Schöpferkraft des Ich mitnimmt, um die Natur nicht bloß zu begreifen, um betrachtend die Natur zu schaffen aus der menschlichen Seele heraus, so will Hegel gleichsam zurückgehen von der Seele, von dem, was sie unmittelbar ist, von dem All, was sie sich selber erschafft gemäß des Fichte’schen Ichwesens, von dem will er dringen in dasjenige, was die Seele ist mit den tiefsten Weltgedanken zusammen. Vom Einzelgeiste, vom Einzel-Ich will Hegel gehen zum Weltgeiste, der an einem Punkte mit dem Einzelgeiste des Menschen zusammenhängt.","text_trust":"verbatim","quote_safe":true,"word_count":184,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p043"},{"locus":"GA 70b/1915-11-25/p044","passage_number":44,"text":"Von dem Ich des Menschen zum Welten-Ich suchte Fichte eine Menschenwesenheit, die in sich die Kraft hat, sich fortwährend zu erzeugen und so sich zu entwickeln, so sich fortzubilden. Sucht Schelling in der Menschenwesenheit die Kraft, welche dasjenige, was der Natur inne ist, im idealen Weltbilde schaffen kann, so sucht Hegel in der Menschenseele dasjenige, wo diese Menschenseele in sich selber den göttlichen Weltengeist in sich empfangen kann, wo sie Zwiesprache halten kann mit diesem göttlichen Weltengeist. Will Schelling ausgießen die ganze menschliche Seele in das Seelenhafte der Natur, so will Hegel einsenken dieses ganze menschliche Seelenhafte in das Wesen des Weltengeistes, in das Wesen der Weltenseele. Und er ist sich klar darüber: Wenn die Seele hinwegsieht über dasjenige, was sich äußerlich ausbreitet, wenn sie ganz mit sich lebt, dann hält sie Zwiesprache mit dem Weltengeist. Dann ist dasjenige, was in ihr als Begriff, als Idee lebt, als Ideal lebt, dasjenige, was der Weltengeist in sie einfließen lässt. Und indem die Seele von Idee zu Idee geht, den ganzen Ideen-Organismus ausbildet, den sie ausbilden kann, folgt sie nicht sich selber bloß, nein, sie ist sich bewusst, wenn sie so sich zurückzieht von aller Äußerlichkeit, dann vereint sie sich mit dem Weltengeist. Sie denkt nicht selber, der Weltengeist selbst denkt seine Gedanken in ihr. Ich überlasse mich dem Denken des Weltengeistes, dem Walten der Weltenvernunft. Dadurch breitet sich aus in der Seele der ganze Organismus der Weltenidee - das Weltbild des Deutschen Idealismus.","text_trust":"verbatim","quote_safe":true,"word_count":242,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p044"},{"locus":"GA 70b/1915-11-25/p045","passage_number":45,"text":"Wir können gewiss sagen, sehr verehrte Anwesende, Fichte suchte das menschliche Ich in seiner Kraft, in seiner selbstschöpferischen Tätigkeit, aber er blieb - und weil in kühner Weise ein Größtes erstrebt ist, so hat dieses Größte - ich möchte sagen — selber die Fehler seiner Tugend, es hat seine Einseitigkeit -, Fichte blieb bei diesem Selbstschöpferischen des Ich bei etwas stehen, sodass man sagen muss, bei dem, bei dem er stehen blieb, da schafft eigentlich sich die menschliche Seele bloß als Wissendes. Charakteristisch ist daher das, dass Fichte das, was er als Philosophie, als Weltanschauung geschaffen, Wissenschaftslehre nennt. So wie Fichte dieses selbstschöpferische Ich erfasst, so ist es eigentlich nur der wissende Mensch. Aber uns kommt es auf den Weg an, nicht auf ein Dogma, nicht auf ein absolut Richtiges, sondern auf das Suchen der deutschen Volksseele. Man möchte sagen: All dasjenige, was in dieser Menschennatur ausgebreitet dadurch ist, dass sie die ganze Fülle der Empfindungswelt erlebt, das sich in ihr die ganze äußere Natur spiegelt, all dasjenige, was sich in der Gesamtheit des menschlichen inneren Seelenlebens, mit seinem tiefen Schmerze, seiner hohen Beseligung und tiefem Leid ausgestaltet, es ist nicht unmittelbar zu erklären auf dem Wege, auf dem das selbstschöpferische Ich bei Fichte tätig ist. Da ist nur zu erklären - ich möchte sagen - das wissende Ich. Wenn der Mensch in der Welt dastehen würde als ein Wissender, als ein bloß Erkennender, wenn Wissen zu haben des Menschen einzige Weltaufgabe wäre, dann wäre das so, wie Fichte sich gedacht hat. Aber wir sehen gerade darin eine wunderbare Kraftentwicklung, dass nach einer Seite hin alles Denken, alles Forschen, alles Sinnen aufgewendet wird, um diesen einen Impuls in das Weltbild des Deutschen Idealismus hineinzustellen. Hat Fichte auch geglaubt, er beantworte alle Weltenrätsel, so hat er, wenn er diese auch nicht in ihrem ganzen Umfange beantwortet hat, das eine aufgezeigt: Wie steht der Mensch als ein Erkennender, als ein Wissender, als ein solcher, der über die Welt nachforscht, vor sich selbst da? Und wie hängt er als wissender Mensch mit den Quellen des Daseins zusammen? Diese Nuance in das Weltbild des Deutschen Idealismus hineinzustellen, das war ja Johann Gottlieb Fichtes Aufgabe.","text_trust":"verbatim","quote_safe":true,"word_count":360,"url":"https://anthroposophy.ai/v1/steiner/de/ga/70b/1915-11-25/p045"}],"beads":[{"from":[36],"to":[36],"confidence":"high","pairing_state":"verified"},{"from":[37],"to":[37],"confidence":"high","pairing_state":"verified"},{"from":[38],"to":[38],"confidence":"high","pairing_state":"verified"},{"from":[39],"to":[39],"confidence":"high","pairing_state":"verified"},{"from":[40],"to":[40],"confidence":"high","pairing_state":"verified"},{"from":[41],"to":[41],"confidence":"high","pairing_state":"verified"},{"from":[42],"to":[42],"confidence":"high","pairing_state":"verified"},{"from":[43],"to":[43],"confidence":"high","pairing_state":"verified"},{"from":[44],"to":[44],"confidence":"high","pairing_state":"verified"},{"from":[45],"to":[45],"confidence":"high","pairing_state":"verified"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. 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