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Query was: human

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• Title: Lecture: Younger Generation: Lecture I
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  • pass by other human beings and cannot understand them. This too
  • is felt to grow near, in soul, to other human beings. Everyone passes
  • humanity of Middle Europe has really become very weak-willed —
  • experience of truth, a living experience of human community, of
  • human science, according to Nature, would have to become an artist,
  • his soul. Human beings must again be capable of feeling, not weakly,
  • then sheer routine will dissipate and life will become human once
• Title: Lecture: Younger Generation: Lecture II
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  • as institutes for research. They were no longer there for human
  • human beings but it most certainly was not a human being! Something
  • non-human was going about among men, calling itself “Objective
  • among mankind. But human beings do not really fit in with this
  • word — they are looking for human beings — and they find,
  • their institutes and libraries must be there. But the human being
  • as a human being, but through a leaden heaviness in him.
  • could express this in other ways too: Human beings strive toward
  • into relation with human beings with whom it can experience Nature in
  • years of youth. We must come together with human beings with whom we
  • human reality is expelled; “objective” science is
  • through its very name is connected with human inwardness, with love.
  • within me, connected with feeling and with a genuinely human
  • things will link themselves together. Human beings who lived at the
  • human being of today. This was so because in the life of feeling and
  • human perception there still lived a great deal of what was old.
  • Human beings had a heritage in their souls. Heritage was not there
  • olden times human beings were young and grew old in a more natural
  • so that human beings should be truly young and how, in youth, they
  • Up to the fifteenth century the human being, in his soul, was by no
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• Title: Lecture: Younger Generation: Lecture III
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  • is taken into account by the human being today? He attaches
  • was it not always so? Did human beings in earlier times include in
  • fact that the human being acts with his waking consciousness.
  • sleep. it is of course true that the human being can work at
  • sleep there was in every human being an elemental mood of prayer,
  • striving among human beings of past epochs, apart from the fact that
  • do not think of the whole human being but only of part of him. One
  • in the organism and human beings were aware of them. They felt
  • living human being, however, demands a living kind of thinking and
  • human being was still an entity. He was a being among other beings.
  • be fully conscious, and to this human beings do not wish to be
  • necessary vision. Humanity must attain this vision, for we are living
  • humanity has really been suffering from spiritual under-nourishment.
  • is why the human being takes no spirituality with him into sleep. He
  • on, and then evolve our theories; as if we ponder about the human
  • reality, indeed the living reality for human beings! The other kind
  • of reality is good for machines but not for human beings.
  • the human race. The fully conscious human being feels the culture of
  • activity once again. It must become such that it fills the human
  • shape into a force that educates humanity what we sense darkly within
• Title: Lecture: Younger Generation: Lecture IV
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  • of the life of humanity in a particular region or period by knowing
  • underlies all judgments of human characteristics and actions, namely,
  • material, that it is impossible to draw forth from the human soul
  • judgments are modified as human society changes from century to
  • faced, I was obliged to say, “The future of human ethics
  • had dawned the age in which the full human content was being crushed
  • should be capable of unfolding an entirely new human feeling. We only
  • do justice to the human being when we see in him an entirely new
  • us that we should develop a new feeling for him as a human being. If
  • we come with a general idea in our heads, saying that the human being
  • the individual. With every definition of a human being we are really
  • putting up a screen to make the human individual invisible.
  • began in the middle of the seventies. He published his Human All Too
  • Human, The Dawn of Day and The Joyful Wisdom — works in which
  • of human morals.
  • view amounted to this: The human being, originally, had no more than
  • of unconscious, instinctive activity. The individual human being,
  • human beings, to be beneficial to them; other activities may be
  • instinctive activities of the human being as beneficial is gradually
  • way. What is known as human must be divested of the “empty
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• Title: Lecture: Younger Generation: Lecture V
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  • principles of human evolution.
  • realm into human experience was a matter of course. These facts, as I
  • consequence of a historical development. Until then human beings had
  • the human being felt what he saw when he beheld the moral, to be a
  • primal revelation faded out. Human beings lost the faculty for being
  • point in the first third of the fifteenth century. Human beings
  • simply disappear; science has silenced them. Human beings even when
  • new faculty — the faculty of drawing out of the human
  • Imagination; the human being had to be shown the way from merely
  • connection between primal revelation and human groups. It was always
  • to groups of human beings in association that the old intuitions were
  • single, individual human soul; in other words, each single human
  • creative power in the human being had to be called upon, the
  • the human being has to create an inner man and with this inner man
  • human being. It would be foolish to speak about the human form as if
  • living human being. In the same way, looked at impartially, man's
  • same relation to living thinking as the corpse to the living human
  • the strange fact is that during the first two periods of human life,
  • years — that is to say, to the age of puberty — the human
  • thinking which human beings today do not like because they feel as if
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• Title: Lecture: Younger Generation: Lecture VI
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  • here we must look still more deeply into the human soul than I have
  • human heart in the West during the past centuries, we can but say:
  • physical human body, has united itself with the physical human body.
  • final. Man is the solution of the world-riddle but to know the human
  • whole universe is a question and the human being an answer. We know
  • has resounded from human hearts, but that the questioning will go on
  • resounding endlessly, that human beings must continue on into the
  • a pedantic way to what might be found in a book but to the human
  • force for the human being They cannot contain it if the
  • world-evolution of humanity, on the one hand, to find for themselves
  • civilized humanity, two moral impulses of supreme importance. If
  • between human beings, the moral impulse of confidence.
  • phrases, we must say: That joy and that love which fired human beings
  • Those human beings will feel themselves weak and lacking in will, in
  • outside, and the human being confronts this moral intuition in such a
  • is what is necessary and possible for the evolution of humanity. We
  • cannot be carried on, because humanity has developed beyond it,
  • knowledge one cannot imagine anything more empty. As humanity is
  • a force is confidence — confidence between one human being and
  • intercourse with each other. We must meet the human being so that we
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• Title: Lecture: Younger Generation: Lecture VII
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  • generation was quite new upon the scene in human evolution. But this
  • a great part of humanity has been asleep to this youth movement. When
  • something that is not in the heads of human beings but in the
  • the life-force in a human being who goes to bed at night before he is
  • that these forces, which are there at night in the human being when
  • pre-eminently adapted to science, which hardly touches the human
  • being at all. People no longer feel how the human element holds sway
  • front of another human being, because what he says cannot be taken
  • brought into splendid human activity; through the pictures we are
  • called attention to the fact that within every human being another is
  • such thing. In every human being another is hidden! This hidden being
  • reality. He is there within the human being, and if we sit in front
  • human beings sitting there are judging differently. They say: “He
  • led to the impossibility of finding anything right, for human
  • satisfy. The human being unwilling to take in anything is like a lung
  • phenomena of human evolution. The difference consists in these old
  • phenomena of human evolution arising from a life of soul that was
  • The modern human being sees only that he acquired it as a child. The
  • Having something communicated by other human beings.
  • identified with having something communicated by other human beings.
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• Title: Lecture: Younger Generation: Lecture VIII
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  • a true self-knowledge, we will study the human being more from
  • proportion of European humanity.
  • souls of these human beings were still so constituted that they were
  • conscious that human thought was not simply a head process, but that
  • human being was not able to receive such revelation directly, through
  • the confidential communication of other human beings. The prevalent
  • with how thoughts came to humanity from spiritual realms. In Southern
  • Europe and in Northern Africa doubts crept in as to whether the human
  • put into me by a God either indirectly or transmitted by way of human
  • by no means convinced that the human being could create his
  • For one part of humanity matters were as I have described them; for
  • soul-spiritual Beings descending into the human organism communicated
  • among humanity who at that time grasped thought in such a way that
  • only in the human individuality; they are only a summing-up of what
  • alighted as an independent possession into the human soul. It is of
  • human beings strove to come to terms with what is revealed through
  • of the real connection between the human soul and the divine
  • had forsaken the sphere of human thought, as if man only had thoughts
  • still had the feeling that human thought was a gift of the Gods. And
  • am speaking only of a part of humanity — destined to be born
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• Title: Lecture: Younger Generation: Lecture IX
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  • gathered that the way in which a human being confronts his fellow men
  • differentiate in the soul between what was active in human nature up
  • century, human beings met and spoke to one another out of the
  • to feel it the developing human being had to reach the turn of the
  • soul and consciousness soul, which means for modern humanity the
  • between human being and human being.
  • onwards the human being can know something about the connections in
  • we may know, for example, that the human being has ten fingers. But
  • then, follows from the fact that before his eighteenth year the human
  • human being before he is eighteen must depend upon those who are
  • lively conviction of individual human nature, so that they thus
  • ability, in an ability closely connected with the human activity of
  • human being. He had to show his mastery of speech, his mastery of
  • the question from the new point of view: How must things be in human
  • itself. It has been put for a long time, for decades, but human
  • teacher has not the right sense of responsibility towards the human
  • soul encounters consciousness soul in human affairs, this question
  • cannot be solved as formerly when human beings confronted each other
  • evolution of the human race. Here we must find the transition from
  • to the stage when we can bring knowledge to the human being,
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• Title: Lecture: Younger Generation: Lecture X
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  • young human being started by recognizing in his teacher: This man can
  • possibility of differentiating between human beings. For human nature
  • development proceeded from wide human foundations for which, when
  • especially with Inspiration, we can look back much further into human
  • we look at the human being with less superficiality than is often
  • done today, we find that the whole evolution of the human soul
  • transitions in man, that human life runs its course in rhythms. Try
  • six-and-thirty years, whereas a more ancient humanity grew in
  • humanity. Man has more and more to experience out of Nature
  • less noticeable. But with the present human organization man receives
  • evolution of humanity; we should be clear about the following
  • human being becoming inwardly inactive, on his no longer wanting
  • human being to co-operate with his soul. People do not want this
  • exercise of the will that goes right to the center of the human
  • and then from the whole human body. It is as though you were to draw
  • the human being at two or three years has to get used to speaking a
  • certain language, he will thereby lose his freedom. The human being
  • saying to the human being, for in the world of color lives a whole
  • has taken the human being thousands of years to acquire this
  • characters are not human; and the child wants to remain human.
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• Title: Lecture: Younger Generation: Lecture XI
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  • human being who is growing into the epoch of the consciousness soul
  • to the human being from the world were to pour itself into the head,
  • maturing human being — this desire to find some kind of
  • human beings today still have the capacity of learning to experience
  • particular importance, but the relation of the whole human being with
  • have said, these things have been lost. Human beings have reduced
  • to an ideal condition, because the rest of human nature asserts its
  • humanity. Men had to become like this to find through inner effort,
  • another human being is experienced. If you educate the human being by
  • for science confines itself to what is the same for all human beings.
  • In the realm of the artistic each human being is an individuality in
  • instruction must therefore be permeated by art, by human
  • understands nothing of what confronts one as the other human being
  • artistic impulse gives to the human soul there lives and weaves what
  • the human being has brought down from pre-earthly existence; and
  • tendency to feel the outer human form in its earthly shape; from his
  • human beings — what does not lend it self to be grasped in
  • form. Concepts have form, that is to say, external limits. But human
  • human being. But it is also the preparation for the vocation of
  • already a teacher. Every human being is a teacher, but he is sleeping
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• Title: Lecture: Younger Generation: Lecture XII
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  • during the last few days it will be clear that nowadays one human
  • human evolution with the century.
  • what in this century has come for the whole of humanity. Former ages
  • quite new conditions in human evolution, conditions difficult to
  • first time human ego meets human ego in an intercourse of soul that
  • complete human being as I characterized it yesterday, a comprehension
  • immediately upon the Atlantean catastrophe, the human being did not
  • perception of, let us say, a human movement, or of the play of
  • the human being bears on his head a kind of etheric, astral cap. In
  • the material world comprehensible to the human soul by the roundabout
  • was the perception in more ancient times; the gaze of the human being
  • scientifically do today. In the human heart and mind there was
  • into the being of Nature. It would never have occurred to human
  • same time more intense. In a certain sense human beings looked
  • simply reality, spiritual reality. The human being was spirit. He had
  • surface behind which something more etheric was perceived, a human
  • culture, mummified the human body. In the epoch of the old Indian
  • have felt they were imprisoning the human spirit, no distinction
  • having cast off its veil it enters into human intercourse.
  • that was elementary in the way in which one human being experienced
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• Title: Lecture: Younger Generation: Lecture XIII
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  • civilized human being today lives in intellectualism in a life of
  • humanity molded what was experienced inwardly into abstract concepts.
  • conceptual system even of the most primitive human being is acquired
  • the human being feels it right that, in so far as they are born out
  • the human being has to work into what is dead because the living
  • devours the human being.
  • bound to Nature but which devours the human being. How does it devour
  • the human being? With the ideas the most advanced kind of thinking
  • knowledge of man has been more and more on the downgrade. The human
  • century the dragon stood with particular intensity before the human
  • was a life that devoured the human being.
  • from the fifteenth century and on into the nineteenth, humanity was
  • can see if one penetrates the being of man that in the human organic
  • completely destroyed and then created anew. In the human organism we
  • within the human organism can be newly created. Matter is continually
  • energy, and believed that matter is also conserved in the human
  • is clear proof that the human being is no longer inwardly understood.
  • leading to man. There the dragon has entirely devoured human nature.
  • continually to kill the human being. But the dragon must be
  • penetrated right into the human heart, into the human soul, and has
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