{"corpus":"steiner","locus":"GA 87/1902-04-26/p018-p020","extent":"range","passage_number":18,"through":20,"paragraph_count":3,"first_locus":"GA 87/1902-04-26/p018","last_locus":"GA 87/1902-04-26/p020","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"24. On Scotus Eriugena","date":"1902-04-26","location":null,"alignment_confidence":"medium","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ancient Mysteries and Christianity","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA087/English/SOL2024/19020426p01.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"]},"record":{"record_type":"listeners_notes","scope":"volume","note":"Written from listeners' notes, summaries, or memory rather than a shorthand transcript. The wording is the note-taker's as much as Steiner's: weigh a single striking phrase here far more cautiously than the same phrase in a stenographic volume, and do not rest an argument on one word.","evidence":"Auch wenn die Mitschrift noch nicht die später übliche Genauigkeit aufweist","evidence_translation":"Even though the transcript does not yet have the accuracy usual later","evidence_source":"The publisher's description of the volume, as mirrored on AnthroWiki (GA 87), which calls the cycle the earliest of which a listener's transcript exists. The translation is the maintainer's, not a published one."},"witness_completeness":{"ratio":1.04,"band":"comparable","note":null,"word_count":3581,"original_word_count":3431,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/87/1902-04-26/p018-p020","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/87/1902-04-26/p018-p020.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/87/1902-04-26#p018","word_count":731,"quote_safe":true,"passages":[{"passage_number":18,"locus":"GA 87/1902-04-26/p018","text":"Scotus Eriugena contrasted himself with Gottschalk. Nevertheless, he emphasized that the doctrine that prevailed in the church was not the right one either. He himself also stated that the theosophical-mystical element always and repeatedly breaks through in large-scale natures. He said that Augustine could only be misunderstood in a view that places divinity beyond the world and where the divine [does not] permeate the whole world, i.e. only in such a teaching. From such a deepening we see the meaningful writing of Scotus Eriugena \"On the Division of Nature\" emerge. The stream of the divine runs through the world. But the divine must be sought in the world in various stages. He advocates a kind of pantheism of which Boehme would say that he does not mix the world with the divine, but rather evaluates it by saying: The things of the world are indeed the divine, but not in such a way that it can be found in the individual things. They only lead to it, they are the guides [to the divine]. Thus we also see in Scotus Eriugena's objection to Augustine's doctrine that he says: \"If one part of the world were indeed to be regarded as bad, as an apostasy against the original good and the original beauty, if it were a dualism between good and evil, then it would be impossible for the divine to permeate the world, for the divine would then also have to be present in the bad. But then the bad would be a manifestation of the divine - or one would have to speak of an impotence of the divine.","text_trust":"verbatim","quote_safe":true,"word_count":270,"url":"https://anthroposophy.ai/v1/steiner/en/ga/87/1902-04-26/p018","german_anchor":{"de_prefix":"1902-04-26","de_passages":[{"locus":"GA 87/1902-04-26/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/87/1902-04-26/p018"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","anchors","audit"],"length_check":{"de_words":258,"en_words":270,"ratio":1.05,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ancient Mysteries and Christianity","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA087/English/SOL2024/19020426p01.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 87/1902-04-26/p018"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":19,"locus":"GA 87/1902-04-26/p019","text":"Whoever has gained an insight into the depths of the world as a whole cannot possibly recognize two world powers in this way or think of the world as constructed in this way. He must think of the world as constructed in a unified way, so that what we regard as error must be founded in a [unified] way. He cannot suppose that the divine has determined a part to be unattractive, he can only suppose that the divine has determined the aim and purpose of the world; he can only suppose that the beautiful and the ugly only appear, that the world is not divinity itself, is not the entity existing in unfathomable divinity, but that the divine has poured itself out in the world. Evil arises through diversity, through multiplicity. It only has an existence if we express it in earthly terms, it only appears to us as evil [if we do not see through the world as maya, not as illusion]","text_trust":"verbatim","quote_safe":true,"word_count":164,"url":"https://anthroposophy.ai/v1/steiner/en/ga/87/1902-04-26/p019","german_anchor":{"de_prefix":"1902-04-26","de_passages":[{"locus":"GA 87/1902-04-26/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/87/1902-04-26/p019"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"],"length_check":{"de_words":153,"en_words":164,"ratio":1.07,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ancient Mysteries and Christianity","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA087/English/SOL2024/19020426p01.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 87/1902-04-26/p019"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":20,"locus":"GA 87/1902-04-26/p020","text":"Jakob Böhme has an idea that is very similar to this. He compares the world to an organism. Every single limb is alive. The hand is just as necessary to the whole of the organism as the foot or any other part of it. It is what it is only in the context of the organism. When the hand is separated from the organism, when it dies, it is no longer a hand; as a hand it must be permeated by the organic. Thus the manifold is only good because it is connected with the original source. Can this prevent one hand from injuring the other? Because the organism is made up of parts, it is possible for parts to come into conflict with each other. Thus disharmony is not rooted [in the organism]. But it can arise if the organism appears to us as a manifold. When the parts of the manifold have returned to unity, then disharmony can no longer come about, then the forces can no longer be turned against each other. As long as the world is a manifold, parts of it will continue to turn against each other. Although the whole is good and in harmony, disharmony is still possible. If we could see through time and space at a glance, then every single thing that seems bad to us would turn out to be good, every disharmony would cancel itself out in the harmony of the whole. We only see a part because we ourselves are a member of the manifold. Thus, for Scotus Eriugena, this doubt is resolved by the fact that he does not assume God's dominion, but God's integration into the world. Thus evil must also have only an illusory nature, and necessarily so, because God assumed matter.","text_trust":"verbatim","quote_safe":true,"word_count":297,"url":"https://anthroposophy.ai/v1/steiner/en/ga/87/1902-04-26/p020","german_anchor":{"de_prefix":"1902-04-26","de_passages":[{"locus":"GA 87/1902-04-26/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/87/1902-04-26/p020"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","anchors","audit"],"length_check":{"de_words":275,"en_words":297,"ratio":1.08,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Ancient Mysteries and Christianity","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA087/English/SOL2024/19020426p01.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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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":34,"passage_count":34,"word_count":3431},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":34,"passage_count":34,"word_count":3581,"completeness":{"ratio":1.04,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"medium","passages":[{"locus":"GA 87/1902-04-26/p018","passage_number":18,"text":"Scotus Eriugena hat sich in Gegensatz gestellt zu Gottschalk. Trotzdem hat er betont, dass die Lehre, welche in der Kirche herrsche, auch nicht die richtige sei. Er selbst hat sich dann auch dahin ausgesprochen, dass tatsächlich in groß angelegten Naturen immer und immer wieder das theosophisch-mystische Element zum Durchbruch komme. Er hat gesagt, nur bei einer Anschauung, welche die Göttlichkeit jenseits der Welt legt und wo das Göttliche [nicht] die ganze Welt durchzieht, also nur bei einer solchen Lehre könne Augustinus missverstanden werden. Aus einer solchen Vertiefung sehen wir die bedeutungsvolle Schrift des Scotus Eriugena «Über die Einteilung der Natur» hervorgehen. Der Strom des Göttlichen durchzieht die Welt. Das Göttliche muss aber in der Welt gesucht werden in verschiedenen Stufen. Er vertritt da eine Art von Pantheismus, von dem Böhme sagen würde, er vermischt nicht die Welt mit dem Göttlichen, sondern er wertet es dadurch, dass er sagt: Die Weltdinge sind zwar das Göttliche, aber nicht so, dass man es in den einzelnen Dingen finden kann. Diese führen nur dahin, sie sind die Führer [zum Göttlichen]. So sehen wir auch bei Scotus Eriugena gegen die Lehre des Augustinus das Bedenken, dass er sagt: Wäre tatsächlich der eine Teil der Welt als schlecht, als Abfall gegen das Ur-Gute und Ur-Schöne zu betrachten, wäre sie ein Dualismus zwischen Gut und Böse, dann wäre es unmöglich, dass das Göttliche die Welt durchdringt, denn im Schlechten müsste das Göttliche dann ebenfalls vorhanden sein. Dann wäre aber das Schlechte eine Manifestation des Göttlichen - oder man müsste von einer Ohnmacht des Göttlichen sprechen.","text_trust":"verbatim","quote_safe":true,"word_count":258,"url":"https://anthroposophy.ai/v1/steiner/de/ga/87/1902-04-26/p018"},{"locus":"GA 87/1902-04-26/p019","passage_number":19,"text":"Wer einen Einblick in die Tiefen des Weltganzen gewonnen hat, der kann unmöglich in solcher Weise zwei Weltmächte anerkennen oder die Welt sich so konstruiert denken. Er muss sich die Welt in einer einheitlichen Weise konstruiert denken, sodass das, was wir als Irrtum ansehen, in einer [einheitlichen] Weise begründet sein muss. Er kann nicht annehmen, dass das Göttliche einen Teil zur Unschönheit bestimmt hat, er kann nur annehmen, dass das Göttliche Ziel und Zweck der Welt bestimmt hat; er kann nur annehmen, dass das Schöne und das Hässliche nur erscheint, dass die Welt nicht die Göttlichkeit selbst ist, nicht die in unergründlicher Göttlichkeit bestehende Wesenheit ist, sondern dass das Göttliche sich ergossen hat in der Welt. Durch die Vielfalt, durch die Mannigfaltigkeit entsteht das Böse. Es hat nur ein Dasein, wenn wir es irdisch aussprechen, es erscheint uns nur dadurch als Böses, [wenn wir die Welt nicht als Maya, nicht als Illusion durchschauen]","text_trust":"verbatim","quote_safe":true,"word_count":153,"url":"https://anthroposophy.ai/v1/steiner/de/ga/87/1902-04-26/p019"},{"locus":"GA 87/1902-04-26/p020","passage_number":20,"text":"Jakob Böhme hat eine Vorstellung, welche viel Ähnlichkeit damit hat. Er vergleicht die Welt mit einem Organismus. Jedes einzelne Glied lebt. Die Hand ist ebenso notwendig zum Ganzen des Organismus wie der Fuß oder ein anderer Teil desselben. Sie ist das, was sie ist, nur im Zusammenhang des Organismus. Die Hand, wenn sie vom Organismus getrennt wird, stirbt, ist nicht mehr Hand; sie muss als Hand vom Organischen durchströmt werden. So ist das Mannigfaltige nur dadurch gut, dass es zusammenhängt mit dem Urquell. Kann dadurch verhindert werden, dass die eine Hand die andere verletzt? Dadurch, dass der Organismus aus Teilen besteht, ist es möglich, dass Teile miteinander in Konflikt kommen. So ist die Disharmonie nicht [im Organismus] begründet. Wohl aber wird sie entstehen können, wenn der Organismus uns als ein Mannigfaltiges erscheint. Wenn die Teile des Mannigfaltigen in die Einheit zurückgekehrt sind, dann kann keine Disharmonie mehr zustande kommen, dann können die Kräfte nicht mehr gegeneinander gekehrt werden. Solange die Welt ein Mannigfaltiges ist, so lange wird es auch sein, dass Teile derselben sich gegeneinander kehren. Trotzdem das Ganze gut und in Harmonie ist, trotzdem ist Disharmonie möglich. Wenn wir mit einem Blick die Zeiten und Räume durchschauen könnten, dann würde sich uns jedes Einzelne, was uns böse erscheint, als gut erweisen, jede Disharmonie sich aufheben in der Harmonie des Ganzen. Wir schen nur einen Teil dadurch, dass wir selbst ein Glied der Mannigfaltigkeit sind. So also löst sich für Scotus Eriugena dieser Zweifel auf dadurch, dass er nicht Herrschaft Gottes, sondern Einordnung Gottes in die Welt annimmt. So muss auch das Böse nur ein Scheinwesen haben, und zwar notwendig dadurch, dass Gott Materie annahm.","text_trust":"verbatim","quote_safe":true,"word_count":275,"url":"https://anthroposophy.ai/v1/steiner/de/ga/87/1902-04-26/p020"}],"beads":[{"from":[18],"to":[18],"confidence":"medium","pairing_state":"verified"},{"from":[19],"to":[19],"confidence":"medium","pairing_state":"verified"},{"from":[20],"to":[20],"confidence":"medium","pairing_state":"verified"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}