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• Title: Boundaries of Natural Science: Cover Sheet
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  • may be reproduced in any form without the written
• Title: Boundaries of Natural Science: Forword
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  • this series of lectures in 1920 was at once informed by Steiner that
  • progress however has not been uniformly smooth. Steiner reminds us that
  • scientific method. It has transformed the earth. Nevertheless it seems
  • present series Steiner speaks of advanced forms of consciousness, of
  • a more acute inner activity, and of higher forms of knowledge.
  • are often strongly attracted to these higher forms. They approach them
  • a higher form of life in every animate and inanimate thing; the idea
  • enter into our being and work formatively upon it.”
• Title: Boundaries of Natural Science: Lecture I
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  • so that traditional concepts have in a certain way been altered to conform
  • about what one might call a transformation of the old social instincts
  • everything that one finds in one's environment with mathematical formulae.
  • formulae, into the transparent language of mathematics.
  • its position and momenta in mathematical formulae. They believed they
  • between the various heavenly bodies in mathematical formulae, so too
  • concepts he formed concerning the realms of nature and external human
  • mathematical formulae and calculate the movements of matter in terms of
  • the formulae. The realm of natural phenomena becomes comprehensible if
  • us with our concepts. We formulate such complex ideas as the theory
  • we formulate a world view, but within this world view it is impossible
  • formulate all kinds of biological laws; we explain nature; we formulate
  • a concept that can be formed only with the clearest but at the same
  • to gain a foothold, because the mathematical formulae simply cannot
• Title: Boundaries of Natural Science: Lecture II
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  • able to transform thought into impulses for life? — then one must
  • in this original form so peculiar to him are few indeed. Yet in certain
  • modified forms he has become in a sense the most popular philosopher
  • school appropriated precisely the form of one of our new parliaments.
  • thought-forms. Hegel raised humanity into ethereal heights of thinking,
  • Karl Marx, immediately transforming the whole into its direct opposite,
  • He says for example: certain moralists demand that we should not perform
  • any deed out of egoism, but rather that we should perform it because
  • man and the world that all should be performed as it suits Him? I will
  • physical world of the senses we can use the concepts we form in interaction
  • to this question to consider the specific form it takes in Kantianism.
  • — such a crystal would have a form that simply would not fit into our
  • them. In formal, spatial, and temporal relationships and regarding weight
  • we shall proceed to the other extreme to investigate the formation of
• Title: Boundaries of Natural Science: Lecture III
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  • those modes of apprehension that are not inward in this way by formulating
  • is that which manifests itself as the ability to perform mathematics
  • as the ability to perform mathematics and something like mathematics
  • to the change of teeth, the soul faculties enabling one to perform mathematics
  • same way we must be entirely clear that the capacity to perform mathematics,
  • by the eyes and ears, except that the former remains unconscious within
  • like to call the sense of movement. We must form a clear conception
  • the geometrical forms to a sense of wonder at the harmony that underlies
  • opportunity to get beyond the cold, sober performance of mathematics,
  • inner work — an inner work far more demanding than that performed
  • We come to realize that the faculty for performing mathematics rests
  • form if one acquires through the faculty of Inspiration the capacity
  • soul in a way similar to that in which one performs mathematics. Thus
  • seeks is a modified, transformed mathematics, one that suffuses phenomena.
• Title: Boundaries of Natural Science: Lecture IV
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  • by its title. It dealt with the lower form of animal life. And, seeing
  • into its highest, purest forms. Goethe felt blessed that he had never
  • in its true form and observed how it yields itself to us when we give
  • of spirit, we experience that while performing this we are indeed within
  • to the spirit. Yet in formulating it I proceed in such a way that my
  • of freedom, one achieves a transformation of the cognitional process
  • — no: now concepts and ideas transform themselves into images,
  • can be experienced when one performs mathematics in the right way, when
  • this performance of mathematics itself becomes an experience that can
  • to a halt with one's thinking and transform it. Thinking must be brought
  • is not a physical body but an etheric body informing man's physical
  • just what form knowledge must take in order to be valid but rather of
  • asking reality in what form it wishes to reveal itself. This leads us
  • could follow a path no longer accessible to us, in that he formulated
• Title: Boundaries of Natural Science: Lecture V
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  • one has formulated as a natural law, or perhaps mathematically.
  • the ideas that one has formulated as the natural laws of contemporary
  • is transformed into Imaginative cognition, we shall never progress in
  • of inner self-cultivation, a schooling of the self in a certain form
  • into a new form of consciousness that I shall begin to describe to you
  • remarkable forms, and it is already necessary that the study of this
  • In order to perform valid
  • other form of the debility appearing in certain highly cultivated
  • and stared at one like a complete idiot, but the light of his former
• Title: Boundaries of Natural Science: Lecture VI
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  • this human development is the gradual emergence and transformation of
  • what reveals itself to him in the spiritual world — he must perform
  • has transformed itself. One has retained only the power to call forth
  • simply communicate some information out of memory but must call forth
  • has transformed itself into something else. What memory performed within
  • This transformed memory, however, gives the spiritual scientist perception
  • encompassing. When one has transformed memory, which contains the power
  • One gradually achieves a transformation of abstract, merely notional
  • the human organism that has taken static form in space but rather what
  • in the phenomena of pathological diseases of a particularly modern form.
  • vicinity of a mill. In order to be able to perform his duty at all,
  • emerge in so radical a form — if one is able to observe human
  • of formal representation framed for an external, three-dimensional world
  • of plastic forms is insufficient. To perform this inner activity one
  • needs a mobile faculty of formal representation: one must be able to
  • within the human form ceases to confront one as an object. One loses
  • the outward human form and there emerges a diversity of living forms
  • from the human etheric. One now sees not the unified human form but
  • the profusion of animal forms that interpenetrate and merge to create
  • the human form. One comes to know in an inward way what lives within
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• Title: Boundaries of Natural Science: Lecture VII
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  • at his disposal, while formerly it occupied itself — if I may
  • as allow us to become useful members of the social community we form
  • know that a human has such and such a form. Since the being that we
  • encounter is formed in the way we know ourselves to be formed, and sine
  • the word. He formulated certain aphorisms, simple, dense aphorisms,
  • of development and transformed the soul faculty that we use to understand
  • therefore can find in this diluted form of spiritual life only something
  • every respect, so little can a form of spiritual life be made young
  • practiced in a decadent form by the men of the East. Instead of grasping
  • the picture-forming activity sent inward, so that the physical organism
  • in order to put it into a form suitable for a book, the outer experiences
  • a connection is formed between the soul-spirit and the physical body.
  • and its fruits that were attained by ancient Eastern wisdom in a form
• Title: Boundaries of Natural Science: Lecture VIII
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  • by forming the words into certain aphorisms. One lived in these and
  • would like to describe the path into the spiritual world that conforms
  • in order to inform the reader of the book's subject matter, so
  • Information. The purpose of the book is to make the reader directly
  • One can, moreover, refrain from formulating the judgments that arise
  • of flux, infusing it with life and movement, not as we do when forming
  • that one has fully understood, that one has formed oneself or taken
  • experiences to the full the images formed in the way described above,
  • that it is the external world that forms us. We become best able to
  • spiritual forces enter our being and work formatively upon it.
  • and later can only crawl is transformed into one who can stand upright
  • that worked formatively upon man principally during the fast seven years
  • are capable of informing our scientific and social life.
  • has undergone a transformation. What can be experienced in such a
  • Thoughts that formerly had floated more or less abstractly within pure
  • thinking have been transformed into substantial forces that are alive
  • of yoga experiences something that works formatively upon his whole
  • abstractly, formally, and passively, so that inwardly, in his soul-spirit,