Anthroposophie in Deutschland: Theosophische Weltanschauung und gesellschaftliche Praxis Helmut Zander: Books. Anthroposophie in Deutschland: theosophische Weltanschauung und gesellschaftliche Praxis Front Cover. Helmut Zander. Vandenhoeck und. The book Anthroposophie in Deutschland bears the characteristics of a political broadside by means of which the opponents – in this case Rudolf Steiner and.
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Theosophische Weltanschauung und gesellschaftliche Praxis II 2 vols.
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Journal for the Study of Western Esotericismvol. It was not until that Steiner came to embrace Theosophy, a doctrine he had harshly dismissed just zader few years before.
Zander’s history attempts to do justice to that promise, while delineating the ambiguous contours it actually took on in practice.
Some esotericists have consequently greeted the impressive expansion of scholarship on Western esotericism in recent decades as confirmation of their own beliefs and practices.
Critical skills and independent thinking among the pupils were frequently anthroposopyie. This is testimony to the less than ideal conditions anthroposiphie which scholarly publications are produced in Germany today. His basically forgiving treatment of the anthroposophical campaign in Upper Silesia in is an example; while the recounting of events is perceptive and fair-minded, it may leave the impression that anthroposophists maintained a neutral helmuh in the dispute between Poland and Germany.
Through the mediation of sympathetic teachers, Steiner came to early prominence as an editor of Goethe’s scientific works and tried for a time to parlay this into a scholarly career. He provides a balanced, methodical, and accurate summary of Steiner’s racial doctrines, which were closely bound up with anthroposophy’s broader evolutionary framework.
In spite of such reactions, Zander’s scrupulous history of anthroposophy in Germany may constitute an opportunity for heightened reflection on the potentials and limits of scholarly analysis brought to bear deutsvhland the distinctive and distinguished traditions of Western esotericism. The difficulty lies in the quality of these internal anthroposophist accounts; most such literature is of very little historiographical value.
Subscribe to our newsletter Some error text Name. This is a laudable approach, and one that can be readily understood from an external point of view: He has long been a fervently one-sided critic of anthroposophy and Rudolf Steiner.
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Steiner was an enormously productive author and speaker. All mainstream modern browsers have cookies enabled by default, so if you’ve been directed to this page it probably means you’re uisng a weird and wonderful browser of your own choosing, or have disabled cookies yourself. In both cases you should know how to switch cookies back on! Zander patiently dismantles each of these notions, in the process restoring Steiner’s human character and placing his shifting ideas into their historical environment.
Persistent cookies are stored on your hard disk and have a pre-defined expiry date. Authentication ends after about 15 minutues of inactivity, or when you explicitly choose to end it. The unexpected outcome of the war and the subsequent collapse of the German and Austrian empires galvanized a re-thinking of anthroposophist priorities and led to a more politicized approach in the post-war years. The section on historicism and Theosophy, for example, seems somewhat out of place, and some of the excurses on topics from Darwinism to modern theater have a digressive effect, even while offering important context.
English Choose a language for shopping. Amazon Renewed Refurbished products with a warranty. In his public statements as well as in internal anthroposophical forums, Steiner insisted that Germany bore no war guilt, and polemicized against Wilson, the Entente, the Versailles treaty, and the League of Nations.
Karma, reincarnation, and an esoteric conception of “national souls” played an ongoing role in Steiner’s discourse even as more directly social themes came to the fore. The book has provoked a furious reaction in some anthroposophical quarters, with official anthroposophist publications denouncing it as an uncomprehending attack on the movement.
With the establishment of the Anthroposophical Society as an independent entity, Steiner and his followers expanded their efforts to renew various spheres of social life according to the strictures of” spiritual science”, the overarching term Steiner gave to his teachings. The irate reaction to Zander’s work in certain anthroposophist circles may also foreshadow new trends in the dynamics of scholarly engagement with the occult.
It contains little information, in contrast, on the relationships of Theosophy and anthroposophy with other occult tendencies current in German-speaking Europe at the time, from ariosophy to the Mazdaznan movement, several of which have been studied by other scholars. Beginning with a detailed reconstruction of Steiner’s intellectual itinerary from the s onward, the book traces his development from modest origins on the Austrian periphery through his studies in the natural sciences in Vienna and his incipient literary and philosophical interests.
Theosophical Worldview and Social Practice The book includes a detailed discussion of other branches of Theosophy as well, based on extensive archival research, which will be of great value for scholars whose primary interest lies outside of anthroposophy proper.
Theosophische Weltanschauung und gesellschaftliche Praxis II This last point indicates a more serious underlying concern with the book as a whole. On a number of occasions Zander goes out of his way to incorporate worthwhile anthroposophical secondary literature into his analysis.
A larger concern, from a scholarly point of view, is not the quality of the work itself but its reception within the anthroposophical milieu. With painstaking precision, Zander examines the remarkable ideological transformations Steiner underwent in the course of the s, from German Idealism to Nietzsche and Stirner to Haeckel and Monism by the turn of the century.
Theosophische Weltanschauung und gesellschaftliche Praxis Dec 31, For example, at loot.
Anthroposophie in Deutschland: theosophische Weltanschauung und – Helmut Zander – Google Books
In Waldorf classrooms, esoteric precepts intersected with mundane educational matters, linked together by a Theosophically derived worldview. Amazon Drive Cloud storage from Amazon.
Die Christen und die Friedensbewegungen in beiden deutschen Staaten: One of the book’s chief strengths lies in its readiness to follow anthroposophical sources as far as they reliably lead, while simultaneously integrating these internal accounts into a broader historical framework based on existing research in the inn variety of fields with which anthroposophy intersects.
While many of these traits continue to mark Waldorf schools today, Zander’s achievement lies in a meticulous historical contextualization of the disparate factors that gave rise to Steiner education ninety years ago as the best-known instance of applied anthroposophy. Cookies are little nuggets of information that web servers store on your computer to make it easier for them to keep track of your browsing session.
Amazon Restaurants Food delivery xnthroposophie local restaurants. The first Waldorf school was founded in Stuttgart in ; organized anthroposophical medicine began in ; the openly religious arm of the anthroposophist movement, the Christian Community, was launched in ; and biodynamic agriculture was initiated in Shopbop Designer Fashion Brands.
Perhaps the most controversial subject addressed in the book is anthroposophy’s intricate racial theory, a topic which typically generates more outrage than analysis from defenders and critics of anthroposophy alike.
Zander has subsequently played a central role in bringing this contrary archival evidence to light, and has amended the passage in later re-printings of the book, but the initial claim has been taken up by anthroposophists eager to exonerate their forebears.
At the same time, Zander’s approach helps counteract the positivist tendency toward a merely reductive contextualization by his willingness to engage with Steiner’s work at a theoretical and practical level and enter into a dialogic relationship with anthroposophy and its advocates.