By Rudolf Steiner
Those miraculous, radical lectures got one month sooner than the hole of the 1st Waldorf School—following years of excessive preoccupation with the social scenario in Germany as global conflict i stopped and society sought to rebuild itself. good conscious of the harmful developments found in glossy tradition that undermine a real social life—such as psychic torpor and tedium, common mechanization, and a turning out to be cynicism—Steiner well-known that any resolution needs to deal with not just fiscal and felony matters but in addition that of a unfastened religious lifestyles. Steiner additionally observed the necessity to accurately nurture in young ones the virtues of imitation, reverence, and love on the acceptable levels of improvement which will create mature adults who're inwardly ready to satisfy the calls for of a very fit society—adults who're capable of think the obligations of freedom, equality, and brotherhood. concerning those topics to an knowing of the human as a threefold being of proposal, feeling, and volition, and opposed to the heritage of historic forces at paintings in human recognition, Steiner lays the floor for a profound revolution within the methods we predict approximately schooling. additionally integrated listed here are 3 lectures at the social foundation of schooling, a lecture to public college lecturers, and a lecture to the staff of the Waldorf Astoria Cigarette corporation, and then they requested him to shape a faculty for his or her young ones.
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Additional resources for Education As a Force for Social Change (Foundations of Waldorf Education, 4)
People who want to understand the course of human development must look closely at such things. We need to be aware that the problems facing society are much Lecture One / Dornach, August 9, 1919 7 more complicated than people commonly believe. Today’s social problems are simply a side effect of the cultural development that began in the mid-fifteenth century. I have often mentioned the important turning point in human history that occurred in the mid-fifteenth century when the modern coloring of science and industrialism began.
It’s true, isn’t it? Industrialists own the means of production and undertake market production at their own cost and risk. Now, the concept as formulated by Brentano, that leading light of modern academic economics, is such that in the same article he deduces whom, along with an industrialist, we may also call an entrepreneur, namely, the worker. The modern worker is also an entrepreneur because he also has means of production, namely, his ability to work, and offers these on the market at his own cost and risk.
The kind of fraternity we must strive for in future economic life can exist in human souls only if we form education after the age of fifteen so that we work completely consciously toward a general love of humanity, and only when all questions regarding world views and all education following the unified school are based upon a love of humanity or, more generally speaking, a love of the external world. We must base what should bloom within future humanity upon these three aspects of education. If we do not recognize that the physical aspect of the human being is imitative and needs to imitate proper things, we will only implant animalistic urges into the human physical body.