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• Title: Lecture: Younger Generation: Cover Sheet
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  • Reading what lived in the youth movement of the time, he attempted to
• Title: Lecture: Younger Generation: Contents
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  • Reading what lived in the youth movement of the time, he attempted to
• Title: Lecture: Younger Generation: Preface
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  • Reading what lived in the youth movement of the time, he attempted to
  • providing the incentive for this is somewhat like that faced by the
  • paragraph, to know what was meant then and is still implied for us
  • of his sheaths — according to his disposition, to what the soul
  • education. That is why the question of education is of such burning
  • able to dispense true nourishment, they began to recognize that the
  • growth of such food demands that the plough first be turned inward
  • better aware of the pathway — may we continue toward that
• Title: Lecture: Younger Generation: Lecture I
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  • Reading what lived in the youth movement of the time, he attempted to
  • way the impulses that have brought you together here. Much of what I
  • interpretation of what is present within you, more or less strongly
  • have been brought together by that which lives in the depths of your
  • think, my dear friends, that you feel you can no longer find
  • yourselves in accord with what an older generation has to say to the
  • generations. But all that was said then by poets and others about
  • this gulf, this abyss, is pale in comparison with what has to be
  • cultural life of the West. One feels that in Oxford — a town
  • this friend met me in the street, I said to myself that if I had to
  • should not know what date to put on the letter. I should have been
  • that is not of the present has been preserved there. We find nothing
  • like it in Middle Europe. But what we find in Middle Europe, in
  • product of what I have just described.
  • that has become out of date, and yet was still alive in the last
  • say that Goethe has not been forgotten, for there exists a Goethe
  • will not pursue it further. Goethe himself and what he brought to
  • these things are mere symptoms. The point is, that along the path
  • Since that time, Middle Europe lost the spiritual, lost the element
  • that storms and pulsates through the soul, from consciousness. That
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• Title: Lecture: Younger Generation: Lecture II
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  • Reading what lived in the youth movement of the time, he attempted to
  • and another something very stupid. What was said amounted to this: We
  • What,
  • met men in whom they did not find what they were looking for. These
  • in every possible key, that it was to be respected as “objective”
  • not said: This or that has been discovered; it already belongs to
  • have accustomed themselves to being so easy-going and phlegmatic that
  • there nevertheless, working not through the reality that lives in him
  • objective science continually introduced to one, one perceived that
  • another being had stolen away bashfully, because she felt that she
  • prefix ‘love’ I have attached to me something that
  • is a picture that often came before the soul, and it expressed an
  • what they were seeking. Possibly the most zealous, who felt the
  • when they came to express what it was that they were seeking, it was
  • human perception there still lived a great deal of what was old.
  • fact that souls come into the world without this heritage is very
  • noticeable in the new century. That is one aspect. The other —
  • The farther back we go, the less we find that education is spoken
  • up to be what they want to be when they are old. For after all we
  • way. Today people cannot be old and young in a way that is true to
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• Title: Lecture: Younger Generation: Lecture III
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  • Reading what lived in the youth movement of the time, he attempted to
  • fundamental feeling for what is here meant by the Spirit.
  • What
  • importance only to what he experiences consciously, from the time he
  • reckons as part of the world only that which he experiences in his
  • what they meant by reality anything in addition to what they
  • certainly do not wish to create the impression that we ought to go
  • back to the conditions in earlier epochs of civilization. That is not
  • my intention. The thing that matters is to go forward, not back. But
  • to describe radically to you yesterday. What men of that time said
  • “mercury,” phosphorus and so on, that they included many
  • today. But we must realize that people saw something in phosphorus,
  • in addition to what is seen by the mere senses, in the way modern men
  • of that time man did not experience in salt, sulphur, or phosphorus
  • fact that the human being acts with his waking consciousness.
  • sleep. it is of course true that the human being can work at
  • western civilization man still grew up in such a way that he felt:
  • that this mood was deliberately cultivated. At the end of the
  • This sounds grotesque. Yet we see it is historically true that vision
  • striving among human beings of past epochs, apart from the fact that
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• Title: Lecture: Younger Generation: Lecture IV
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  • Reading what lived in the youth movement of the time, he attempted to
  • wish to convey that philosophical expositions can give rise to an
  • impulse for the renewal of the moral life, but rather to show that
  • must give up the view that systems of philosophy which start from the
  • age expresses itself in what the philosophers say. No one will
  • declare that our reaction to the temperature of a room is influenced
  • by the thermometer; what the thermometer registers is dependent upon
  • the temperature of the room. In the same way we can gauge, from what
  • what the philosophers express in their writings.
  • printed in 1893 in the periodical Deutsche Literaturzeitung that
  • by a crushing weight of material, that there is absolutely no such
  • unchangeable Moral Law: that there exists only one norm which
  • the present writer is that this masterpiece (Spencer's
  • world at the end of the nineteenth century, so that it could be
  • us be clear as to what is said. The attempt is made in this very
  • material, that it is impossible to draw forth from the human soul
  • moral intuitions, moral axioms, and that we must stop talking about
  • moral intuitions. We can only say with certainty that man acts
  • century. And a reviewer in the nineties of last century says that it
  • attempts to speak of ethics and moral views in such a way that moral
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• Title: Lecture: Younger Generation: Lecture V
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  • Reading what lived in the youth movement of the time, he attempted to
  • was to point to moral intuitions as that within man which, in the evolution
  • I wanted to show that the time has come, if morality is
  • to continue in the evolution of mankind, to make an appeal to what
  • mentioned that the
  • was published at a time when it was universally said that at last it had
  • been recognized that moral intuitions were an impossibility and that
  • what the age, among many of its most eminent minds considered to be
  • truth, and what I was obliged to maintain as truth out of the
  • on what is this difference really based? Let us look into the depths
  • earlier times people also spoke of moral intuitions, that is to say,
  • it was said that, as an individual entity, man could call forth from
  • century and more powerfully in subsequent centuries, what had been
  • inner being. So they declared that moral intuitions were there, but
  • that actually nothing more was known about them. For centuries
  • statements were such that one might say: The thinking, which had been
  • moral intuitions he spoke of that which rose up in his inner being,
  • go back in evolution the more we find that the rising tip of an inner
  • have known what was meant. In earlier times they would have known
  • to assert “No, that must first be proved!” What man
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• Title: Lecture: Younger Generation: Lecture VI
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  • Reading what lived in the youth movement of the time, he attempted to
  • of mankind. There is a tendency to think that the attitude of the
  • noticed in many of you. It seems to me important that when anyone
  • the older generation that has, in the way I have described, carried
  • must also consider: What will be the attitude of this young
  • maintain the same attitude to Nothingness that I have described? For
  • the coming generation will not have what the present age has given to
  • enthusiasm. What will further evolve will have much more the
  • have already shown that in the evolution in the West, consciousness
  • different it is when one is permeated with the consciousness that
  • its very first breath, or even before, what is being manifested by
  • riddle which one approaches in quite a different way from what is
  • whole world. You know that in former days this fundamental feeling
  • will say something rather paradoxical. Suppose somebody found what he
  • might call the solution of the world-riddle. What would there remain
  • that the world-riddle has been solved by means of a cognitional
  • method. All that is necessary is to look in some book or other; there
  • They consider the world-riddle a system of questions that must be
  • at the thought that a solution of the world-riddle could somewhere be
  • given in this way, that the solution could actually be studied! It is
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• Title: Lecture: Younger Generation: Lecture VII
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  • Reading what lived in the youth movement of the time, he attempted to
  • confronted world-evolution in such a way that “facing
  • because what I really mean is only fully intelligible to those who
  • To pass our days in such a way that we go to sleep at night simply
  • something that must be.
  • said that there must be an education which makes learning a game for
  • children, so that the children laugh all the time, so that learning
  • very best possible educational principle for ensuring that nothing at
  • right thing is for teachers to be able to handle what does not give
  • that the child as a matter of course submits to it. It is very easy
  • to say what should be given to the child. But childhood can be
  • that we should also in our life of soul be made tired by certain
  • things — that is to say, things should create a responsive
  • with scepticism, for when it is claimed that those who knew something
  • almost incredible that anybody should be regarded as a kind of
  • embodied knowledge, embodied science, that is striven for as we
  • lost. And because the urge that once existed was no longer there, the
  • young could no longer get tired from what they were destined to
  • Science — I mean science as it was actually pursued, not what
  • something that is not in the heads of human beings but in the
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• Title: Lecture: Younger Generation: Lecture VIII
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  • Reading what lived in the youth movement of the time, he attempted to
  • an outer description of what was experienced by those growing-up
  • idea of what gave the tone to the cultural life of the time. The
  • souls of these human beings were still so constituted that they were
  • conscious that human thought was not simply a head process, but that
  • is that their thoughts are worked out in their own heads — this
  • heredity, that is, through tradition, not natural heredity. Thought
  • ourselves. This feeling, however, was dulled down by what they found
  • southwards it was realized that thoughts can be grasped only by
  • century. We find then something that for the very first time caused
  • man to reflect upon the origin of thought; so that what previously
  • had been accepted without question, namely, the fact that thoughts
  • prove that they were the result of revelation. But these people were
  • by no means convinced that the human being could create his
  • day and the souls of that time. I am speaking of some souls only.
  • What I am describing to you was naturally present in various shades.
  • another, there was still an invincibly strong, intense belief that
  • among humanity who at that time grasped thought in such a way that
  • little about thoughts; for them it was quite evident that thoughts
  • only in the human individuality; they are only a summing-up of what
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• Title: Lecture: Younger Generation: Lecture IX
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  • Reading what lived in the youth movement of the time, he attempted to
  • FROM what I said
  • gathered that the way in which a human being confronts his fellow men
  • assume that you are familiar with the soul principles of man
  • according to anthroposophical knowledge. You know that we must
  • differentiate in the soul between what was active in human nature up
  • soul — and the consciousness soul which since that time has
  • describing a particular activity of the soul as that of the
  • intellectual or mind soul, it does not indicate that intellect, in
  • certainly not what it is today. But you will have been able to gather
  • that from yesterday's lecture.
  • introductory words serve as a basis to understand that in the
  • centuries preceding the modern age, that is, up to the fifteenth
  • all we must ask many of our questions in a new way, in a form that
  • suppose that a three-year-old child were to resolve not to pass
  • only few people have any feeling, that only from a certain age
  • we may know, for example, that the human being has ten fingers. But
  • cannot be known before we reach a certain time in life, that is,
  • really to know about those things that are not just under our nose,
  • cannot know anything about it. Before this we cannot unfold that
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• Title: Lecture: Younger Generation: Lecture X
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  • Reading what lived in the youth movement of the time, he attempted to
  • arts what today has become entirely abstract and scientific, namely,
  • grammar, dialectic and rhetoric. This was done in such a way that the
  • is so constituted that when it is a matter of making something clear
  • through the consciousness soul, everyone thinks that the moment he
  • evolution. Let me tell you what spiritual science has discovered
  • Mystery of Golgotha and what is to be found can never be estimated
  • convey what was experienced. In the earliest times philosophy was
  • quite different from what it later became. But I only want to mention
  • really want to point out that with spiritual Imagination, and
  • Mystery of Golgotha, that the young had a natural veneration for
  • great age. This was a matter of course. Why? Because what exists
  • done today, we find that the whole evolution of the human soul
  • occasion it is noticed that man's soul becomes different in the
  • seventh year and again in the fourteenth or fifteenth. But what
  • people no longer notice is that changes still take place at the
  • transitions in man, that human life runs its course in rhythms. Try
  • reflect: Is there a good God ruling the world, when one sees that
  • period of his life that he became a strange kind of pantheist, how he
  • candle that he lit by holding a burning-glass to catch the first rays
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• Title: Lecture: Younger Generation: Lecture XI
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  • Reading what lived in the youth movement of the time, he attempted to
  • life in the inner being of man, yet also in the subconscious, in what
  • always stands man's head. It is as though everything that comes
  • as though the head were entirely choked up so that it lets nothing
  • through its dense layers that could bring about a relation with the
  • gradually become an insatiable glutton. It wants everything that
  • whatever to do with the surrounding world.
  • so that the colors cannot work down, they cannot reach the blood nor
  • that man still knows something about the world. But he has all the
  • the world with the whole man at an early age. For what I have just
  • being. This is shown, for example, in the fact that it would be a
  • mistake to suppose that the baby's experience when sucking milk
  • that is not sense-organ. The infant tastes with his whole being.
  • but perhaps you will feel what I am trying to say.
  • the wonderful plasticity of dialect reveal that what today is seen
  • themselves to their head and have forced themselves to believe that
  • has the child lived itself into the adults around him that what he
  • into something no longer spells culture with us. Culture is what the
  • head observes and what can be worked out by means of the head.
  • inner activity, what they can no longer find in a natural way; in
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• Title: Lecture: Younger Generation: Lecture XII
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  • Reading what lived in the youth movement of the time, he attempted to
  • FROM what has been said
  • during the last few days it will be clear that nowadays one human
  • being meets another in a different way from what was the case in the
  • what in this century has come for the whole of humanity. Former ages
  • of the fact that we have now entered an epoch of light, much will
  • seem more chaotic than what was brought by the long, gloomy Age of
  • must not merely translate into our language what was formerly
  • ourselves deeply with the consciousness that in this epoch for the
  • first time human ego meets human ego in an intercourse of soul that
  • we should find that fully grown men actually confronted one another
  • consider soul and spirit in the abstract way that we do today, with a
  • misunderstand them if we believe that in the first post-Atlantean
  • were only willing to concentrate on what existed outside the world of
  • the world we call that of the senses, but in the material processes
  • they saw the Spiritual. For them what in the material world presented
  • such perception was only possible because over and above what we see
  • growth of the hair. People today are prone to believe that the hair
  • truth is that outer Nature draws it forth. In olden times men saw the
  • raying cosmic forces that are working around the head of Pallas
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• Title: Lecture: Younger Generation: Lecture XIII
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  • Reading what lived in the youth movement of the time, he attempted to
  • more could be said in conclusion to what I have put before you here.
  • In speaking one is obliged to explain things in words and ideas. What
  • is intended is the unity of character, the unity of force, that one
  • by using a half pictorial form to convey what I still wish to say to
  • better what I mean.
  • humanity molded what was experienced inwardly into abstract concepts.
  • they were revealed concepts, not concepts that no longer corresponded
  • experiments — only then did they allow validity to what was
  • we go deeply into the old world of thought, into that of the twelfth,
  • thirteenth and fourteenth centuries, we have the feeling that it was
  • the human being feels it right that, in so far as they are born out
  • that has come to pass during the last few centuries, reaching its
  • culmination in the nineteenth century, is that the concepts dying in
  • feeling that we are working out of the living into the dead, but that
  • the human being has to work into what is dead because the living
  • draws from Nature, we can never understand man. What does our
  • not what we are as men.
  • is what modern civilization tells us. Previous civilizations
  • animal. It does not grasp to what extent animals are imperfect men.
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