{"corpus":"steiner","locus":"GA 77a/1921-07-27/p015","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"I would now like to consider the other side, the side that may culminate in the question: What does a thinker, a researcher, himself gain by working towards achieving the objective through weight, measure and number? One gains by the fact that one is increasingly compelled to exclude from scientific investigation, from scientific experiment or scientific observation, everything that could flow from the subject, from the human personality itself, into the formulation of these scientific findings. Everything that comes from the human subject itself must go. The aim is to develop a completely objective picture of the world. But if we take this tendency to its logical conclusion, then, my dear audience, the very thing with which the researcher, as it were, moves away from his research, from his observation, from his experiment, with which he rises to the of the laws of nature, then that which he carries away, which he then keeps within himself, must not have any part, not the slightest part, in what he regards as the true external world, as the truly objective. And if we follow this train of thought to its conclusion, we are forced to say: If, in the strictest scientific sense, everything subjective is to be excluded, then what we ultimately carry in our minds, which has emerged from combinations of natural phenomena, must not be in any way part of this external world. But what then of this external world may be in us, that we carry within us when we research, when we are no longer in living interaction with this objectivity through our mental power, but when we only look back on what has worked subjectively in us while we were devoted to research? The subjective must not be stuck inside, it must be recognized as lying entirely within the human being himself. But in so far as the human being must also belong to objectivity, it must not be stuck in the objectivity of the human being himself either. We must therefore carry something of our research results, insofar as they are our soul-good, in us, which has nothing to do with our own objectivity, although it strives to represent a true image of the outside world. By thinking about nature, no kind of being, as we ascribe it to our own objectivity, may be present in this thinking about nature. Therefore, at the starting point of an epistemological consideration, the sentence must be: “I think, therefore I am not.” Only when we dare to contrast this sentence with the great Cartesian fallacy “I think, therefore I am,” only then do we really place ourselves on the ground of scientific thinking.","text_trust":"verbatim","quote_safe":true,"title":"1. Knowledge of Nature and Knowledge of the Mind","site_heading":null,"date":"1921-07-27","location":null,"word_count":444,"url":"https://anthroposophy.ai/v1/steiner/en/ga/77a/1921-07-27/p015","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":"The Task of Anthroposophy in the Context of Science and Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA077a/English/SOL2024/19210727p01.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/77a/1921-07-27/p015"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/77a/1921-07-27/p015","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 77a/1921-07-27/p015","passage_number":15,"text":"Ich möchte jetzt die andere Seite betrachten, diese Seite, die in der Frage gipfeln kann: Was hat man als Denker, als Forscher selber davon, wenn man darauf hinarbeitet, durch Gewicht, Maß und Zahl das Objektive zu erlangen? Man hat das davon, daß man immer mehr und mehr genötigt ist, alles auszuschalten aus der naturwissenschaftlichen Untersuchung, aus dem naturwissenschaftlichen Experiment oder der naturwissenschaftlichen Beobachtung, was vom Subjekt, von der menschlichen Persönlichkeit selber in die Statuierung dieser naturwissenschaftlichen Feststellungen einfließen könnte. Weg soll das alles, was aus dem menschlichen Subjekte selber kommt. Man will sich ein vollständig objektives Bild der Welt entwickeln. Fassen wir aber diese Tendenz einmal so, daß wir sie ganz konsequent nehmen, meine sehr verehrten Anwesenden, dann darf ja dasjenige, womit der Forscher gewissermaßen weggeht von seiner Forschung, von seiner Beobachtung, von seinem Experiment, womit er sich aufschwingt zur Statuierung der Naturgesetze, dann darf ja dasjenige, was er da fortträgt, was er dann in sich selber bewahrt, keinen Anteil haben, nicht den geringsten Anteil haben an dem, was er als die wahre Außenwelt, als das wirklich Objektive ansieht. Und wenn der Gedanke zu Ende gedacht wird, dann kommt man dazu, sich sagen zu müssen: Soll wirklich im Sinne strengster naturwissenschaftlicher Forderung alles Subjektive ausgeschaltet werden, dann darf auch das, was wir zuletzt im Geiste in uns tragen, was ja doch hervorgegangen ist aus Kombinationen der Naturerscheinungen, nicht in irgendeiner Weise drinnenstecken in dieser Außenwelt. Was aber darf dann in uns nur sein von dieser Außenwelt, das wir in uns tragen, indem wir forschen, wenn wir nicht mehr durch unsere Geisteskraft in lebendiger Wechselwirkung mit dieser Objektivität sind, sondern wenn wir nur zurücksehen auf das, was subjektiv in uns gearbeitet hat, während wir der Forschung hingegeben waren? Das Subjektive darf nicht drinnenstecken, das muß ganz und gar als nur im Menschen selber liegend anerkannt werden. Aber insofern der Mensch doch auch angehören muß der Objektivität, darf es auch nicht in der Objektivität des Menschen selber stecken. Wir müssen also etwas von unseren Forschungsergebnissen, insofern sie unser Seelengut sind, in uns tragen, was nichts zu tun hat — trotzdem es ein wahres Abbild der Außenwelt darzustellen bemüht ist —, was nichts zu tun haben darf mit der eigenen Objektivität. Indem wir denken über die Natur, darf also keinerlei Sein, wie wir es zuschreiben unserer eigenen Objektivität, in diesem Denken über die Natur stecken. Daher muß am Ausgangspunkte einer erkenntnistheoretischen Betrachtung der Satz stehen: «Ich denke, also bin ich nicht.» — Nur dann, wenn wir wagen, diesen Satz dem großen Cartesianischen Irrtum «Ich denke, also bin ich» entgegenzustellen, nur dann stellen wir uns wirklich auf den Boden naturwissenschaftlichen Denkens.","text_trust":"verbatim","quote_safe":true,"word_count":437,"url":"https://anthroposophy.ai/v1/steiner/de/ga/77a/1921-07-27/p015"}],"english":["GA 77a/1921-07-27/p015"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":437,"en_words":444,"ratio":1.02,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"witness_completeness":{"ratio":1.05,"band":"comparable","note":null,"word_count":6886,"original_word_count":6580,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"The Task of Anthroposophy in the Context of Science and Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA077a/English/SOL2024/19210727p01.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 77a/1921-07-27/p015"],"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. 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