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The Rudolf Steiner Archive

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Search results 31 through 40 of 145

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125. Paths and Goals of Spiritual Man: Hegel's Philosophy and Its Connection to the Present Day 26 May 1910, Hamburg

Rudolf Steiner
And this purely logical thinking can be particularly trained by a study of the thinking of George William Frederick Hegel. From such a study, a certain light can also be shed on our present time, in which one speaks occasionally of a return to Hegel, but of which one cannot say that the intellectual prerequisites that it has would meet with an understanding of Hegel.
Thus, through an immense effort of thought, Hegel had arrived at the foundation of so-called absolute idealism. Hegel's life took many twists and turns after his time as a lecturer in Jena.
As long as we remain within Hegel's trains of thought, we are in a strictly closed cycle of the mind. We go beyond him when we measure Hegel's system against monadology.
70b. Ways to a Knowledge of the Eternal Forces of the Human Soul: The World View Of German Idealism. A Consideration Regarding Our Fateful Times 15 Feb 1916, Hamburg

Rudolf Steiner
And at a certain hour – you can read about it in foreign newspapers – he entertained his audience at a French academy by showing them how the Germans have degenerated in modern times from the heights they occupied under Goethe, Schiller, under Fichte, under Schelling, under Hegel and Kant and Schopenhauer, how they cling to everything, everything hang on to superficialities, how they are, in a hypocritical way, something like [gap in the transcript], how, in a hypocritical way, especially in the present, they refer again to Fichte, Schelling, Hegel, but how they understand them today in a very mechanical way and unite them with their soul in a very mechanical way.
Kant's entire striving is, from a certain point of view, a working out of what he has become, for example through Hume, through Locke and other British minds.
Through the elevation and invigoration of the self, what Fichte, Schelling and Hegel sought has come about: a meditation of the whole German people, a striving for knowledge of the real spirit.
74. The Redemption of Thinking (1956): Lecture III 24 May 1920, Dornach
Translated by Alan P. Shepherd, Mildred Robertson Nicoll

Rudolf Steiner
We have to look into this period if we want to recognise what scholasticism entailed. There Kant's philosophy emerges, influenced by Hume, which influences the philosophers even today. After Kant's philosophy had taken a backseat, the German philosophers took the slogan in the sixties, back to Kant!
—The question of certainty of knowledge torments Kant more than any contents of knowledge. I mean, one should even feel this if one deals with Kant's Critique that these are not the contents of knowledge, but that Kant strives for a principle of the certainty of knowledge.
Hence, Fichte, Schelling, and then Hegel immediately reacted against Kant. Thus, Fichte wanted to get everything that Kant had determined as an illusory world or as a world of appearances from the real creative ego that he imagined, however, to be rooted in the being of the world.
68b. The Circular Flow of Man's Life within the World Of Sense, Soul And Spirit: On Fichte, Schelling and Hegel – The Value of Philosophy for Theosophy 17 Jun 1910, Oslo

Rudolf Steiner
It is easy to refute everything that can be found in Schelling; it is much easier to refute him than to understand and justify him. It is the same with Hegel. It is easy to refute Hegel, but for those who want to understand Schelling and Hegel, the point is not to refute them, but to understand what they wanted.
It became clear to Hegel that everything that underlies a thing, a being, is given to us in the way of “I am”. Let us understand correctly what was going through Hegel's mind.
And that is why the usual result occurs when people tackle Hegel's logic: it is too difficult for them. And I can assure you: in the days before the critical edition of Hegel's works was published, when only the old Hegel edition was available, you could tell from the library that this edition had been read very little.
28. The Story of My Life: Chapter III
Translated by Harry Collison

Rudolf Steiner
1 I had got so far with my reading of Kant that I could form a notion, even though immature, of the advance which Fichte wished to make beyond Kant.
7 The history of philosophy by Thilo of the school of Herbart broadened my view of the evolution of philosophical thought from the period of Kant onward. I fought my way through to Schelling, to Hegel. The opposition between the thought of Herbart and of Fichte passed before my mind in all its intensity.
If this is granted, then one must not, after the fashion of Kant, observe the present state of human consciousness and investigate whether this can enter into the true beings of things.
1. Goethean Science: Goethe as Thinker and Investigator
Translated by William Lindemann

Rudolf Steiner
The period of oriental theosophy, the period of Plato and Aristotle, and then the period of Descartes and Spinoza are the representatives, in previous epochs of world history, of a similar inner deepening. Goethe is not thinkable without Kant, Fichte, Schelling, and Hegel. If these thinkers possessed above all a vision into the depths and an eye for the highest, his gaze rested upon the things of immediate reality.
But then the other two have a quite definite and different significance than this first one. Kant was quite wrong in his assumption when he conceived of space as the whole (totum), instead of as an entity conceptually determinable in itself.
Space is therefore a way of grasping the world as a unity. Space is an idea. Not, as Kant believed, an observation (Anschauung). 6. Goethe, Newton, and the Physicists [ 71 ] As Goethe began his consideration of the being of colors, it was essentially an interest in art that brought him to it.
200. The New Spirituality and the Christ Experience of the Twentieth Century: Lecture I 17 Oct 1920, Dornach
Translated by Paul King

Rudolf Steiner
Kant, of course, rejects this. He wants nothing to do with the conclusions drawn by Fichte. We now see how there follows on from Fichte what then flowered as German idealistic philosophy in Schelling and Hegel, and which provoked all the battles of which I spoke, in part, in my lectures on the limits to a knowledge of nature.
Fichte constructs his philosophy, in a wealth of pure concepts, out of the 'I am'; but in him they are filled with life. So, too, are they in Schelling and in Hegel. So what then had happened with Kant who was the bridge? Now, one comes to the significant point when one traces how Kant developed.
This is what came to Kant in the form of the philosophy of David Hume. Then the Central region of the earth's culture still set itself against this with all force in Fichte, Schelling, and Hegel.
35. Philosophy and Anthroposophy 17 Aug 1908, Stuttgart

Rudolf Steiner
In the first place, man would have achieved an inwardly sound theory of knowledge; secondly (and this is of great importance), the great philosophers who lived and worked after Kant would not have been so completely misunderstood in accepted philosophical circles. Kant was succeeded by Fichte, Schelling, and Hegel; what are they to the man of today?
People will only by degrees ripen an understanding of all that Hegel has given to the world; only when they have east off this hampering web of theories and cognitional phantoms.
Little or no weight can be laid on the objections raised against this statement of Kant in certain quarters.3. The author is well acquainted with certain modern philosophic works in which reference is made to Fichte, Schelling, and Hegel with a view to obtaining direction from the utterances of these thinkers.
74. The Philosophy of Thomas Aquinas: Thomism in the Present Day 24 May 1920, Dornach
Translated by Harry Collison

Rudolf Steiner
To-day we can, of course, give only a sketch of Kant; we need only point out what is important in him for us. I do not think that anyone who really studies Kant can find him other than as I have tried to depict him in my small paper Truth and Knowledge.
This accounts for the rapid reaction against Kant which for example, Fichte, and then Schelling, and then Hegel produced, and other thinkers of the nineteenth century.
Thus we have a real world-content instead of something which remained for Kant merely a faith-content. For Kant the acquisition of knowledge is something formal, for the The Philosophy of Spiritual Activity, it is something real.
18. The Riddles of Philosophy: Reactionary World Conceptions
Translated by Fritz C. A. Koelln

Rudolf Steiner
When he began his university studies, the thoughts that Kant, Fichte and Schelling introduced to the German philosophical life were in full swing. Hegel's star was just then rising.
Only thinkers of such a selfless devotion as that of Karl Rosenkranz (1805–1879) could so completely find their way into Hegel's movement of thought and, in such perfect agreement with Hegel, create for themselves structures of ideas that appear like a rebirth of Hegel's own thought structure in a less impressive medium.
[ 16 ] Neither party could have based its opinion on Hegel if they had understood him correctly, for Hegel's world conception contains nothing that can be used for support of a religion or for its destruction.

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