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• Title: Problem of Faust: Lecture I: The Problem of Faust
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  • moral conception of the world. And we shall also shortly see
  • nature, did not consist merely of concepts, ideas and
• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • Shadowy concepts and Ideas filled with Reality
  • Shadowy concepts and Ideas filled with Reality
  • all the concepts through his studies and mysticism as well as
  • that he tried by abstract, all-round concepts, to give life
  • stressed — to a very deep conception of Christianity,
  • even to a very deep conception of the Mystery of Golgotha.
  • This conception gradually developed into a kind of Theosophy
  • by Persephone, he felt that no ideas or concepts from the
  • concepts. I have often called attention to the way a certain
  • to the maturing of unreal, shadowy concepts as world-outlook,
  • And then stands to-day at the mercy of such concepts. On the
  • the other hand concepts drawn from any kind of spiritual
  • some cloud-cuckoo-land of shadowy concepts, neither capable
  • body for an abstract concept of a soul floating in
  • by means of concepts — concepts that do not float in
  • real world with concepts is what man today will not have. And
  • misty concepts that have been developed and have led to the
  • fully living if he has no wish for merely abstract concepts.
  • Spiritual Science gives us concepts by means of which we can
  • it. Materialism gives no real concepts only the shadows of
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• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • conceptions of the several epochs. To-day we shall speak
  • vision, — other forms of concept, other forms of
  • recent lectures! The concepts, the ideas, that lead to such
• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • abstract concepts.
  • knowledge of man, of the conception of man, that Goethe wants
  • best be presented not in the concepts of our modern waking
  • consciousness, but in Greek concepts. He finds them more
  • of men something of such a conception perpetually flows. Mon
  • Goethe makes it clear that the conceptions of Anaxagoras
• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • understanding. It is the shadow form of the concepts of the
  • against the world. If we have real, living concepts of
  • world — grow into it. But Anaxagoras' shadow concepts are
  • the way on ideas and concepts. However great a genius a man
  • may be, he con only have the same concepts as his fellows; he
  • concepts. The two layers of consciousness, the subconscious
  • no concepts, with which he could see into the would whence
  • soul he sought Greek life, the concept of truth, the concept
  • of good, drew near the concept of beauty. And the concept of
  • evil approached the concept of ugliness. That is difficult
  • will be able to form a concept of how he would approach these
  • history of evil. By employing Greek concepts, he places most
  • satisfying conception of the world who, misled by what man is
  • idealistic conception of the world, and not set up a unity
  • with abstract concepts. Having on the one hand scientific
  • concepts, on the other idealistic concepts, we must then let
  • in abstract concepts, men seek a world-outlook inclining more
  • world-conception not in abstract ideas but in a different
  • come to truth by means of mutually reflected concepts. Thus,
• Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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  • conception of physics. That, however, is of no consequence.
  • Goethe found himself obliged to abandon this conception that
  • from that founded on Goethe's world conception and on his
  • conception of nature.
  • fixed concepts but concepts that are as much on the move as
  • such concepts, therefore, that the majority of mankind is too
  • lazy to develop, concepts in a state of inward
  • perceived that, when he formed concepts like those of Newton,
  • told you that scientific concepts are possible only in
  • conception of the evolutions on moon, Sun and Saturn, anyone
  • and prepares himself as well to form a sound conception of
  • believe it possibel to found a world-conception either
  • concepts of the spiritual world are formed, they are so
  • certain concepts, ideas, about the spiritual. These are so
  • conception — and death. And by looking on one side into
  • induced. Upon the man who confusedly mixes his concepts and
  • ideas about natural phenomena, these concepts take their
  • unite them through abstract concepts, having first developed
  • being the life between birth, or conception, and death, is
  • two things perceived and.not united by concepts be mutually
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • most deeply into Goethe's world-conception will see how,
  • impossible for man ever to arrive at a true conception of his
  • conception of man? How can it be brought about that in this
  • conception man does not stop short at the simple homunculus
  • ourselves back into the conceptions of the old Greeks, to
  • a question of having to gain a conception independently of
  • the body, a conception of the kind that would be attained
  • with the Samothracian Mysteries, the conception of the Greeks
  • only be arrived at as a conception when man, with his soul
  • standpoint of Goethe's own conception of the world, we may
  • entirely with the atavistic clairvoyant world-conception; but
  • conceptions adapted to a quite different state of human
  • evolution; the conceptions must be transformed. The
  • abstract concepts, and taking them for symbols. the more you
  • his abstract scientific concepts; the more you open your soul
  • desire to label everything with a few concepts. Goethe's
  • mischievous modern habit of pasting concepts everywhere. One
  • Home. Goethe had a deep respect for Thales conception of the
  • being's descent to earth — from conception, throughout
  • from conception through the embryonic life to birth; it is
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• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • man in accordance with Goethe's conception. He will never
  • the concepts of physical understanding. But he had no wish,
  • are conceptions of nature transformed by fantasy. These
  • world-conception — by no means confined to what is
  • germ-cell, from conception, fertilisation, to birth and his
  • initiation — how in nature conception and birth are
  • cognition, with the atavistic perception and conception of
  • takes us that far. But in the Greek world-conception it was
  • which, from conception the birth, pulses and surges in man.
  • significant Imagination from the Greek world-conception, in
  • conception, the abstract Homunculus-idea can become that of
  • concepts, and without arousing in ourselves an intimate
  • artistic conception of nature — seen from the other
  • force underlying impregnation, conception, pregnancy,
  • conception of the riddle of the world, what he believed that
• Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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  • out of superficiality into a profound conception of life.
  • Christ-permeated conception of the world and of life must, in
  • his conception of Goethe's urge towards becoming; and,
  • knowledge, a clear conception of who it is who tempts and
  • through conception and birth for physical existence. In this
  • clear conception just before waking, when all the
  • clear conception, my dear friends, would be a
  • world-conception, it would be such that we should no longer
  • have just mentioned. The living conception we develop when
  • conception would be an experiencing ourselves in light, in
  • kingdoms. This conception, developed concisely just before
  • connection with reality only if they adopt new concepts and
  • as it avoids the other crags of a phantom-like conception of