Submitted by Lori Perry on Tue, 04/24/2007 - 6:31pm.
I like to summarize the chapter I've been working on, so as to knit together what has been broken apart by looking at the various sections. Tim's overview of the Goethe and Faust themes that run throughout Chapter Two have been a great help. One thing that strikes me now is that, following the introduction, the chapter divides itself into two neat halves. The first six sections present various scientific and philosophical theories that try to overcome dualism. The last six are all about our experience as we live it day by day,
In the first half of the chapter, Steiner gives us an overview of the results of speculation about the interaction of spirit and Nature. In the second half, this kind of speculation is abandoned. Observation takes its place. We are granted the permission, as it were, to observe our own experience without worrying that we might not have enough of a background in philosophy, psychology, or other scientific disciplines. The "thinker" that Steiner first mentions in the chapter's introduction, as the representative of one of the three main avenues humanity takes to try to overcome our dissatisfaction with the separation we feel from Nature, has been brought out of the realm of specialization, by the end of the chapter, and into our own lives. We are all thinkers.
In 2.7, we oppose the various theories that try to locate the unifying principle outside ourselves, by facing the fact that the duality arises within our own consciousness.
In 2.8, we admit the validiy of feelings as a fact of our own experience, specifically the fact that, despite our estrangement from Nature, we feel that Nature is still within us.
In 2.9, we turn away from speculation toward our own inner life, to find what of Nature in us can be our connecting link, and our guide. In 2.10, we realize that what we are looking for must be larger than our own "I". (This is in contrast to the Idealism in 2.4, that gets bewitched by the ego's activity.)
In 2.11, we resolve to remain open-minded about what our eventual results might be, and stay with the phenomena that we intend to observe. In 2.12, we rightly set aside even our search for the precise definitions of the various principles we are trying to investigate, since the experiences of our own consciousness are where these principles arise, and must be observed before we start trying to define them.
For me, the first half of the chapter holds a feeling of futility. All the various theories are doomed to fail. Partly this is due to my own limitatiions, for something in me seems to repel abstract thought the way it repels the instructions that come with tax forms and the reams of fine print that underlie insurance policies. Struggling to comprehend all the abstract theories was a very good exercise, and Steiner helps with his humor and the merciful brevity of his presentation of them.
The last half has a very different tone and I could feel myself coming to life again. Instead of doomed theory, there's a feeling that the whole person means something and can do something with his or her own experiences. Goethe is very much present, as if looking over your shoulder, encouraging and ready to help.
Submitted by Tim Bourke on Wed, 04/25/2007 - 6:11pm.
Hi Lori,
I really like your summary, once again we see the idea of the Drama of Knowledge being played out in this chapter - I feel that the drama of this chapter leads us away from that "doomed knowledge" - great quotable quote - to reaffirm the individual in the here and now.
Once again to draw on Faust, perhaps this experience could be compared to the scene in Faust Part 1 on Easter morning where Faust is about to commit suicide by drinking poison after despairing of the fruits of theoretical learning (significantly, from a cup inherited from his father) and hears the Easter bells and the singing - his response is:
Why seek ye, heavenly sounds so mild And mighty, me in dust distressed? Go sing where tender souls are domiciled. I hear, but lack the faith, am dispossessed; And faith has wonder for its dearest child. This is a sphere to which I may not venture, This source of things sublime, this lofty strain; And yet the sound brings back my soul's indenture Of early years, calls me to life again. Time was, with sweetest touch dear heaven's kiss Would light upon me in the sabbath stillness. Then had the bells a sound of boding fullness And every prayer was ecstasy of bliss. A strangely lovely fervency, a yearning Drove me to stray in fields and forests far, And when my heart was loosed, and tears came burning, I neared the threshold where no sorrows are. This melody the bliss of childhood taught me, The song of innocence, the joy of spring; And thoughts of youth, this solemn hour, have brought me In my last step a childlike wavering. Begin once more, O sweet celestial strain. Tears dim my eyes: earth's child I am again.
(Faust Part 1 - Night, Faust's Study, Tr. Philip Wayne)
I think there is a very good reason why in our heart of hearts we distrust and rebel against mere head knowledge - yet as you say we must grapple with it and even perhaps enter a pact with the devil who originates it as Faust does.
Submitted by Lori Perry on Wed, 04/25/2007 - 9:18pm.
I keep forgetting to order that book. Or maybe it's just that the idea of reading so much poetry is a bit daunting. Anyway, all the parts you quote from it sound like something worth pursuing....
In that the desire to know arises in me in order to bring wholeness to my life, to complete my lack, to reunite I and world, there must exist in me that which is beyond even I and world, existing in both, that is able to unite them and that I can only initially discover in myself by examining my own being.
The Two Halves of Chapter Two
I like to summarize the chapter I've been working on, so as to knit together what has been broken apart by looking at the various sections. Tim's overview of the Goethe and Faust themes that run throughout Chapter Two have been a great help. One thing that strikes me now is that, following the introduction, the chapter divides itself into two neat halves. The first six sections present various scientific and philosophical theories that try to overcome dualism. The last six are all about our experience as we live it day by day,
In the first half of the chapter, Steiner gives us an overview of the results of speculation about the interaction of spirit and Nature. In the second half, this kind of speculation is abandoned. Observation takes its place. We are granted the permission, as it were, to observe our own experience without worrying that we might not have enough of a background in philosophy, psychology, or other scientific disciplines. The "thinker" that Steiner first mentions in the chapter's introduction, as the representative of one of the three main avenues humanity takes to try to overcome our dissatisfaction with the separation we feel from Nature, has been brought out of the realm of specialization, by the end of the chapter, and into our own lives. We are all thinkers.
In 2.7, we oppose the various theories that try to locate the unifying principle outside ourselves, by facing the fact that the duality arises within our own consciousness.
In 2.8, we admit the validiy of feelings as a fact of our own experience, specifically the fact that, despite our estrangement from Nature, we feel that Nature is still within us.
In 2.9, we turn away from speculation toward our own inner life, to find what of Nature in us can be our connecting link, and our guide. In 2.10, we realize that what we are looking for must be larger than our own "I". (This is in contrast to the Idealism in 2.4, that gets bewitched by the ego's activity.)
In 2.11, we resolve to remain open-minded about what our eventual results might be, and stay with the phenomena that we intend to observe. In 2.12, we rightly set aside even our search for the precise definitions of the various principles we are trying to investigate, since the experiences of our own consciousness are where these principles arise, and must be observed before we start trying to define them.
For me, the first half of the chapter holds a feeling of futility. All the various theories are doomed to fail. Partly this is due to my own limitatiions, for something in me seems to repel abstract thought the way it repels the instructions that come with tax forms and the reams of fine print that underlie insurance policies. Struggling to comprehend all the abstract theories was a very good exercise, and Steiner helps with his humor and the merciful brevity of his presentation of them.
The last half has a very different tone and I could feel myself coming to life again. Instead of doomed theory, there's a feeling that the whole person means something and can do something with his or her own experiences. Goethe is very much present, as if looking over your shoulder, encouraging and ready to help.
Great Ch2 Summary - More Faust
Hi Lori,
I really like your summary, once again we see the idea of the Drama of Knowledge being played out in this chapter - I feel that the drama of this chapter leads us away from that "doomed knowledge" - great quotable quote - to reaffirm the individual in the here and now.
Once again to draw on Faust, perhaps this experience could be compared to the scene in Faust Part 1 on Easter morning where Faust is about to commit suicide by drinking poison after despairing of the fruits of theoretical learning (significantly, from a cup inherited from his father) and hears the Easter bells and the singing - his response is:
Why seek ye, heavenly sounds so mild
And mighty, me in dust distressed?
Go sing where tender souls are domiciled.
I hear, but lack the faith, am dispossessed;
And faith has wonder for its dearest child.
This is a sphere to which I may not venture,
This source of things sublime, this lofty strain;
And yet the sound brings back my soul's indenture
Of early years, calls me to life again.
Time was, with sweetest touch dear heaven's kiss
Would light upon me in the sabbath stillness.
Then had the bells a sound of boding fullness
And every prayer was ecstasy of bliss.
A strangely lovely fervency, a yearning
Drove me to stray in fields and forests far,
And when my heart was loosed, and tears came burning,
I neared the threshold where no sorrows are.
This melody the bliss of childhood taught me,
The song of innocence, the joy of spring;
And thoughts of youth, this solemn hour, have brought me
In my last step a childlike wavering.
Begin once more, O sweet celestial strain.
Tears dim my eyes: earth's child I am again.
(Faust Part 1 - Night, Faust's Study, Tr. Philip Wayne)
I think there is a very good reason why in our heart of hearts we distrust and rebel against mere head knowledge - yet as you say we must grapple with it and even perhaps enter a pact with the devil who originates it as Faust does.
Thanks, Tim!
I keep forgetting to order that book. Or maybe it's just that the idea of reading so much poetry is a bit daunting. Anyway, all the parts you quote from it sound like something worth pursuing....
Summary Thoughts
In that the desire to know arises in me in order to bring wholeness to my life, to complete my lack, to reunite I and world, there must exist in me that which is beyond even I and world, existing in both, that is able to unite them and that I can only initially discover in myself by examining my own being.
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