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The Rudolf Steiner Archive

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Search results 411 through 420 of 439

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272. Faust, the Aspiring Human: A Spiritual-Scientific Explanation of Goethe's “Faust”: “Faust”, the Greatest Work of Striving in the World, the Classical Phantasmagoria 30 May 1915, Dornach

Rudolf Steiner
In this way, I tried to throw a thought into the hustle and bustle of philosophy, and it will be interesting to see whether it will be understood or whether such a very plausible thought will be met again and again with the foolish objection: “Yes, but Kant has already proved that knowledge cannot approach things.” He proved it only from the point of view of knowledge, which can be compared to the consumption of grains of wheat, and not from the point of view of knowledge that arises with the progressive development that is in things.
4. The Philosophy of Spiritual Activity (1986): The Idea of Spiritual Activity
Tr. William Lindemann

Rudolf Steiner
[ 44 ] When Kant says of duty: “Duty! You great and sublime name! You who include within yourself nothing beloved which bears an ingratiating character, but demand submission,” you who “set up a law ..., before which all inclinations grow silent, even though they secretly work against it,”5 then, out of the consciousness of the free spirit, the human being replies, “Freedom!
57. Tolstoy and Carnegie in the Light of Spiritual Science 28 Jan 1909, Berlin

Rudolf Steiner
To the West European this is extremely unsatisfactory; only by a devious route via Kant he gets around to it. With the assurance of his soul, Tolstoy is driven to pronounce what is not proved, but is true, what is recognised by immediate view and of which one knows if it is pronounced that it is true.
74. The Philosophy of Thomas Aquinas: Thomas and Augustine 22 May 1920, Dornach
Tr. Harry Collison

Rudolf Steiner
In this address I sought to prove that a real and spiritual Monism had been given in Thomism, that this spiritual Monism, moreover, had been given in such a way that it reveals itself through the most accurate thought imaginable, of which more recent philosophy, under the influence of Kant and Protestantism has at bottom not the least idea, and no longer the capacity to achieve it. And so I fell foul also of Monism.
161. Meditation and Concentration: Three Kinds of Clairvoyance: Lecture III 02 May 1915, Dornach
Tr. Unknown

Rudolf Steiner
He said: Representation and will are what constitutes the foundation of the world. But—obsessed by Kant’s method of thinking—he goes on to say that representation are never more than dream-pictures and that it is impossible ever to come to reality through them.
292. The History of Art II: “Disputa” of Raphael — the School of Athens 05 Oct 1917, Dornach
Tr. Unknown

Rudolf Steiner
Raphael's soul had counter acted: It should not be like this, I will throw myself against this mindless epoch with its imposed notions in frozen space with mindless mist in the form of the Kant-Laplace theories, with my lively spiritual existence. I want to permeate the imagination as much as possible in this dreary existence with true imagination which offers itself to clairvoyant understanding of the world.
273. The Problem of Faust: Some Spiritual-Scientific Observations in Connection with the “Classical Walpurgis-Night” 27 Sep 1918, Dornach
Tr. George Adams

Rudolf Steiner
What about philosophy? How would it be if Leibnitz or Kant were asked about true manhood?” Then Goethe would have put on a very sceptical expression—very sceptical indeed.
192. Spiritual-Scientific Consideration of Social and Pedagogic Questions: Esoteric Prelude to an Exoteric Consideration of the Social Question I 23 Apr 1919, Stuttgart
Tr. Unknown

Rudolf Steiner
One may have a great respect for this cleverness but one should not value it too highly in face of the corresponding truth. This man is Fritz Mauthner, who has out-Kanted Kant in his Critique of Speech, and also in his Dictionary: observations, however, made undeniably out of the impulses of the time.
69c. A New Experience of Christ: The Essence of Christianity 18 Feb 1911, Strasburg

Rudolf Steiner
If, on the other hand, you set up an ideal of the higher self, then it usually remains quite abstract - so colourless and bloodless that it seems quite consumptive to us. For example, what Kant calls the “categorical imperative” could be described as a consumptive ideal. A bloodless idealism!
68b. The Circular Flow of Man's Life within the World Of Sense, Soul And Spirit: The Practical Training of Thinking 13 Feb 1909, Nuremberg

Rudolf Steiner
For it is usually — and this is characteristic of our sciences — the person who works in a particular field who does not see beyond the narrowest view. I have already explained this. Think of the Kant-Laplace theory. For many people it is still something to which they cling, even if it is no longer held to in some places.

Results 411 through 420 of 439

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