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Journal articles on the topic "Anthroposophy/Rudolf Steiner"
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Paull, John. "Rudolf Steiner: From Theosophy to Anthroposophy (1902-1913)." European Journal of Theology and Philosophy 2, no. 5 (September 26, 2022): 8–17. http://dx.doi.org/10.24018/theology.2022.2.5.74.
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The Theosophical Society, founded in New York in 1875, was, at the turn of the Twentieth Century, a global phenomenon with 100,000 members. New Age philosopher Dr Rudolf Steiner (1861-1925) was appointed as the first Secretary General of the German Section of the Theosophical Society on 19 October 1902. The Theosophical Society offered Rudolf Steiner a platform, a ready-made audience, infrastructure, and the insider experience of the world’s leading New Age spiritual society. The success of the Theosophical Society demonstrated that there was a public appetite to hear about reincarnation, karma, maya, kamaloca, and other Eastern and alternative spiritual ideas. The Theosophical Society provided Rudolf Steiner a capable, multilingual, and determined personal assistant, Marie von Sivers (1867-1948). For Rudolf Steiner the Theosophical Society offered the perfect training ground for what would be, a decade later, his life’s work, the Anthroposophical Society. Rudolf Steiner grew the membership of the German Section of the Theosophical Society from 377 in 1905 to 3,702 in 1913. He earned cash from ticketing of his lectures and his Mystery plays, and from book sales of his personal publishing house, ‘Philosophisch-Theosophischer Verlag’. Another enterprise, the ‘Johannes-Bau-Verein’ (Johannes Building Association) was founded in 1911, independent of the Theosophical Society, to build a theatre in Munich to present Rudolf Steiner's plays. The building application was rejected by the Munich municipal authorities in 1912. The resistance to a build in Munich, provided impetus for the move to build in Dornach, Switzerland. The Anthroposophical Society was founded 28 December 1912 in Cologne, Germany. Most of the members of the German Section of the Theosophical Society members followed Rudolf Steiner into the Anthroposophical Society. The Theosophical Society expelled Rudolf Steiner from the Theosophical Society on 7 March 1913. The foundation stone for the Goetheanum (then still called the ‘Johannesbau’) was laid 20 September 1913. The Theosophical Society had served as the ideal prototype and springboard for founding and growing the Anthroposophical Society.
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Paull, John. "The Library of Rudolf Steiner: The Books in English." Journal of Social and Development Sciences 9, no. 3 (October 19, 2018): 21–46. http://dx.doi.org/10.22610/jsds.v9i3.2475.
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The New Age philosopher, Rudolf Steiner (1861-1925), was the most prolific and arguably the most influential philosopher of his era. He assembled a substantial library, of approximately 9,000 items, which has been preserved intact since his death. Most of Rudolf Steiner’s books are in German, his native language however there are books in other languages, including English, French, Italian, Swedish, Sanskrit and Latin. His library hosts more books in English than in any other foreign language. Steiner esteemed English as “a universal world languageâ€. The present paper identifies 327 books in English in Rudolf Steiner’s personal library. Fifty percent of the English-language books identified are categorized as Theosophy (n=164). Rudolf Steiner was the General Secretary of the German branch of the Theosophy Society from 1902, and he hived off his own Anthroposophy Society in 1912. The present study reveals that Steiner maintained his interest in theosophy throughout his life as he stayed up to date with the proliferating portfolio of Theosophy publications. The publication dates of Steiner’s Theosophy collection range from 1877 to 1923. The leading exponents of Theosophy in his day are well represented in Steiner’s collection, including Annie Besant (n=61), Charles Lead beater (n=13), William Westcott (n=13) and Helena Blavatsky (n=10). Of the other 50% of the Anglo-books identified, 20% are in the category of Religion (n=67), 10% are Social Science (n=33), 6% are Philosophy (n=21), 4% are Science (n=13), and 3% each are Anthroposophy (n=11), History (n=9) and Arts (n=9). The publication dates of Steiner’s Anglo-books span the period 1659 to 1925. This demonstrates that Steiner was acquiring Anglo-books right to the end of his life. Steiner’s library throws light on the development of the thoughts of this remarkable individual and the present paper reveals Steiner’s engagement throughout his life with the world of Anglo-publishing and thought.
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Sałdan, Switłana. "Worldview Johann Wolfgang Goethe and Anthroposophy of Rudolf Steiner." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Edukacja Muzyczna 9 (2014): 149–58. http://dx.doi.org/10.16926/em.2014.09.10.
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Uceda, Patricia Quiroga. "Waldorf Teacher Education: Historical origins, its current situation as a higher education training course and the case of Spain." Encounters in Theory and History of Education 16 (November 23, 2015): 129–45. http://dx.doi.org/10.24908/eoe-ese-rse.v16i0.5711.
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Waldorf schools base their pedagogical practice on the ideas of Rudolf Steiner (1861-1925), namely on the esoteric philosophy of anthroposophy he founded in 1913. This paper discusses how Waldorf school teachers are trained. The paper starts by analyzing the first training course Steiner taught for the teachers at the Freie Waldorfschule, the first Waldorf School, founded in Stuttgart in 1919. It then goes on to examine the structure and theoretical underpinnings of Waldorf teacher training today. Finally, it looks at the specific case of the “Training Course in Waldorf Pedagogy and Humanistic-Artistic Education” given to Waldorf teachers in Spain. The main conclusion reached is that the structure of teacher training for Waldorf schools consists of giving an initial theoretical approach to anthroposophy, which lays the groundwork on which to base pedagogical practice. This involves having teachers integrate the categories of anthroposophy into their training process before acquiring the knowledge and skills required for carrying out their teaching endeavors.http://dx.doi.org/10.15572/ENCO2015.9
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Breda, Nadia. "Are Anthroposophists Environmentalists?" Public Anthropologist 1, no. 2 (September 14, 2019): 208–23. http://dx.doi.org/10.1163/25891715-00102005.
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Can anthroposophists be considered environmentalists? Based on the author’s recent ethnographic research, this article seeks to delineate the profile of the anthroposophical environmentalist, a figure belonging to a particular form of environmentalism. In the last two centuries, anthroposophy (founded by Rudolf Steiner, 1861-1925) has elaborated a universalistic narrative named “spiritual science.” Today, through a “salvific approach” and a “karstic life,” anthroposophy informs different, blended, environmental practices intertwined with ecological and social issues that include spirituality, anti-modernism, human-nonhuman relationships and alternative sciences. Consequently, the ecological movements inspired by anthroposophy have a wide and increasing diffusion globally and this, in turn, stimulates anthropology to produce appropriate ethnographic knowledge of this form of environmentalism.
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Oboleńska, Diana. "Wychowanie przez estetykę. Idea antropozoficzna w wybranych dziełach Karola Homolacsa." Humaniora. Czasopismo Internetowe 36, no. 4 (December 30, 2021): 97–113. http://dx.doi.org/10.14746/h.2021.4.5.
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The article is an attempt to grasp the concept of anthroposophical aesthetics. The ideas of Rudolf Steiner, the founder of anthroposophy, repeatedly touched the area of human creative activity. The anthroposophical activity (including lectures and publications) of Karol Homolacs, professor of the State Higher School of Artistic Industry and the Academy of Fine Arts in Krakow, seems to be an excellent example of the application of these ideas in theory and practice.
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McKanan, Dan. "Salad, Lard, and Everything Between." Nova Religio 23, no. 1 (August 1, 2019): 14–37. http://dx.doi.org/10.1525/nr.2019.23.1.14.
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Foodways are an excellent site for tracking the interaction between Anthroposophy, the spiritual science founded by Rudolf Steiner (1861–1925), and other emerging spiritual traditions. Participants in practical initiatives inspired by Anthroposophy—including Waldorf schools, biodynamic farms, and Camphill intentional communities—follow various eating practices. Some choose vegetarian diets featuring whole grains and abundant vegetables, like their counterparts in the Gaian wing of the New Age movement. Others prefer the “Nourishing Traditions” approach of Sally Fallon, which rejects processed foods and celebrates traditional cuisines that use large amounts of animal fat. This diversity of foodways, paradoxically, confirms Wouter Hanegraaff’s characterization of Anthroposophy as too “clearly demarcated” to be considered a full part of the New Age movement. What demarcates the Anthroposophical approach to food is not any specific dietary choice but the persistent reminder that individual freedom is the most important requirement in a spiritual approach to food.
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Brennan, Toni. "Towards Higher Worlds: Rudolf Steiner, Abraham Maslow and Transpersonal Psychology." Transpersonal Psychology Review 11, no. 1 (2007): 120–25. http://dx.doi.org/10.53841/bpstran.2007.11.1.120.
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This paper explores the work of the Austrian philosopher Rudolf Steiner (1861–1925), founder of Anthroposophy (a human-centred path of spiritual knowledge), and its relevance to Transpersonal Psychology.Steiner’s holistic Weltanschauung is based on the insight that the cosmos lives, in nuce, in the individual, and that the individual has the potential to discover the spiritual dimension of life. This unifying principle – which animates the plurality of ‘practical’ applications of Steiner’s philosophy in the material world, such as in education, art and drama, architecture, medicine and agriculture – also points towards some areas of convergence between Steiner’s thought and Maslow’s later conceptualisation of human nature and spiritual growth.
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Uhrmacher, P. Bruce. "Uncommon Schooling: A Historical Look at Rudolf Steiner, Anthroposophy, and Waldorf Education." Curriculum Inquiry 25, no. 4 (1995): 381. http://dx.doi.org/10.2307/1180016.
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Uhrmacher, P. Bruce. "Uncommon Schooling: A Historical Look at Rudolf Steiner, Anthroposophy, and Waldorf Education." Curriculum Inquiry 25, no. 4 (December 1995): 381–406. http://dx.doi.org/10.1080/03626784.1995.11076190.
Full textDissertations / Theses on the topic "Anthroposophy/Rudolf Steiner"
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Bergendal, Erik. "En läroplan för själen? : En studie av de svenska Waldorfskolornas läroplan och utbildningsfilosofi, i jämförelse med den nationella läroplanen, Lpo 94." Thesis, Södertörns högskola, Lärarutbildningen, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-9416.
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The aim of this essay is, firstly, to – through a text analysis – compare the curriculum of Waldorf education in Sweden (in the essay referred to as “WL”) to the Swedish national curriculum “Lpo 94”, to uncover possible differences and similarities between these documents, and, secondly, to present the roots and educational philosophies that these two curricula, respectively, are based upon. The purpose hereby is to be able to trace, describe and explain the differences between the pedagogical practices of Waldorf education and that of conventional Swedish schools. In the essay, a historical investigation of the main traditions of ideas behind the Swedish national curriculum is briefly carried out, where I swiftly present the educational philosophies of John Dewey (1859-1952) and Lev S. Vygotsky (1896-1934). Next, an investigation of the worldview and philosophy of Rudolf Steiner (1861-1925) is effectuated, where I attempt to bring to light Steiner’s anthroposophical and holistic worldview – a worldview that throughout the 20th century has developed into an international and wide-ranging anthroposophical movement – as well as his concepts of knowledge, science and educational philosophy. It is made clear that Steiner’s texts and lectures are continuously centred on a holistic outlook on mankind and nature, as well as the spiritual development of humankind and deeper development of the mind. Even though the text analysis of the two curricula shows several similarities between the curriculum of Waldorf education and the national one – in particular regarding in what way the text is structured, as well as in what way the basic (democratic) values are expressed – the analysis also displays a wide range of differences. The curriculum of the Waldorf education displays a closer relation to Steiner’s holistic worldview and educational ideas than does Lpo 94 to the educational ideas of Dewey and Vygotsky, and it focuses more on the importance of the child’s playing activities, creativity and art compared to conventional schools, even though these perspectives do exist here as well. It is argued that, above all, it is the outlook on mankind behind the curriculum that shapes the educational system and the practices within it. The outlook on mankind of Steiner and the Waldorf curriculum focuses on the importance of the pupil’s spiritual development, something that is seldom – if ever – considered in the conventional school. This seems to have an impact on the Waldorf schools in the sense that the pupil is less likely to share materialistic values, and, instead, to have a better understanding of civic and democratic values as a whole. Thus, the curriculum of Waldorf education can – in a much higher degree than the national one, Lpo 94 – be viewed as a “curriculum for the soul”, i.e. to be a curriculum that focuses on the pupil’s spiritual development. Curriculum, Waldorf education, Lpo 94, Rudolf Steiner, educationalphilosophy, anthroposophy, John Dewey, Lev S. Vygotsky
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Ellis, Hele. "Decentering the subjective: The transcendent experience of formlessness in an abstract expressionist painting practice." Thesis, Queensland University of Technology, 2017. https://eprints.qut.edu.au/107658/1/Hele_Ellis_Thesis.pdf.
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This practice-led research project is based on the experimental strategy of Formlessness within painting, a negation of representation within the compositions, which potentially act as a pathway to sensory immersion and without a subject-matter to an awareness of Self. The colour palette chosen for the colour fields introduces chromatic couplings that are specifically hung for maximum charge. The colours present as taking on their own lives, explaining the compelling force behind these works that lead to a pure sensation. Key tenets of Anthroposophy - with particular concern towards Steiner's writing on colour - are central to the theoretical position the project takes.
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JULLIARD, CHRISTIAN. "Bases methodologiques et presentation de la medecine anthroposophique." Université Louis Pasteur (Strasbourg) (1971-2008), 1992. http://www.theses.fr/1992STR1M179.
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Klingler, Wolfgang. "Rudolf Steiners Menschenbild im Spannungsfeld zwischen Philosophie und Okkultismus /." [Basel] : [s.n.], 1986. http://catalogue.bnf.fr/ark:/12148/cb349821377.
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Bideau, Paul-Henri. "Rudolf Steiner et les fondements goethéens de l'anthroposophie." Paris 4, 1990. http://www.theses.fr/1989PA040134.
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"Jusqu'en 1897, l'œuvre de Rudolf Steiner (1861-1925), fondateur, après 1900, de l'anthroposophie, se déploie dans deux directions: a) étude de la pensée scientifique de Goethe dans la perspective, alors très intempestive, de l'unité organique de son génie. Steiner cherche l'origine de cette unité dans l'attitude fondamentale de Goethe face au monde et l'explicite en une weltanschauung (1886-1897) qui place celui-ci de plain-pied avec les controverses scientifiques (réception du darwinisme, p. Ex) et philosophiques (autour du néokantisme p. Ex. ) De l'époque: b) élaboration d'une "philosophie de la liberté" (1881-1893): l'expérience intérieure de l'activité pensante fonde un "idéalisme objectif" qui affranchit la connaissance du dogmatisme de la chose en soi sous toutes ses formes et libère l'action de tout impératif catégorique émanant d'une transcendance. Indissociables, anthropocentrisme goethéen et "individualisme éthique" répondent a l'interrogation constante de Steiner qui, à vienne comme à Weimar, vit intensément le problème de la modernité: comment "justifier l'expérience spirituelle devant la conscience moderne"? Ne à la fois dans la continuité et par une métamorphose de la pensée goethéenne, le "goethéanisme" dont Steiner esquisse les possibles prolongements esthétiques (1888), voire sociaux (1884) participe du caractère ésotérique de l'anthroposophie. "Up until 1897 the work of Rudolf Steiner, who after 1900 founded anthroposophy, follows a twofold purpose: a) a study of Goethe’s scientific thought, carried on much against the grain at the time in terms of the organic unity of the latter's genius. Steiner investigates Goethe’s basic world view as the origin of the said unity which he makes clear in a weltanschauung that puts Goethe on a level with current controversial issues, both scientific (the attitude towards Darwinism) and philosophical (over neo-Kantianism) - b) the building up of a "philosophy of freedom", i. E. The inner experience of spiritual activity as basis for an "objective idealism" which releases cognition from the dogmatic dictates of a thing per se in any shape and sets the human deed free from any categorical imperative originating in some transcendence. - Goethe’s anthropocentric conception cannot be separated from "ethical individualism" and both provide an answer to Steiner’s never ceasing question as he keenly experiences the problem of modernity, viz. How is spiritual experience to be justified in the eye of modern consciousness? As a consequence and a metamorphosis of Goethe’s thought, "goetheanism", whose potential developments in the aesthetic and possibly in the social field Steiner outlines, partakes of the esoteric nature of anthroposophy
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Mottais, Alain. "L’ésotérisme, la gnose, Rudolf Steiner et l’Inde." Thesis, Université de Lorraine, 2018. http://www.theses.fr/2018LORR0209.
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L’originalité de la pensée de Rudolf Steiner, née dans la mouvance de la société théosophique est d’aller vers l'universalité, en dépit de critiques pas toujours fondées. En effet, la pensée de Steiner est au confluent de l’Europe, de l’Egypte, de la Perse et de l’Inde. A la fois pensée ésotérique, occulte et mystique, elle est intrinsèquement gnostique. Enseignement de sagesse, la gnose désigne un concept tout à la fois philosophique et religieux qui permet le salut de l’âme par une connaissance directe de la divinité. Dans son effort de connaissance à vocation universelle, le gnostique inclut les particularités historiques inclues tant dans le brahmanisme, que dans la chrétienté, l’islam et le judaïsme. A l’instar des Hindous, Steiner concevait l'Histoire comme le résultat des expériences de l’évolution individuelle, qui se déroulent au travers de nombreuses existences ou incarnations successives. Le monde spirituel lui apparaissait relié au monde physique par l'intermédiaire de la pensée humaine et il a décrit le système anthroposophique, la « sagesse de l’homme », tel un chemin de connaissance, allant de l'être humain, vers l’aspect spirituel de l'univers. Le cheminement de la gnose hindoue jusqu’aux idées de Steiner est développé dans cette thèse. Les rapports entre gnose, ésotérisme, mystique, religion, et occultisme, L’expérience mystique relatant un rapport avec le divin, de par sa nature difficilement communicable, par lequel l'âme humaine accèderait à une rencontre directe avec la source primordiale fut également un des thèmes étudiés par l’anthroposopheThe originality of Rudolf Steiner's thought, influenced by Theosophical Society, is to go to the universality of mankind, in spite of open criticisms that do not always correspond to reality. In fact, Steiner's Gnostic thought has been deeply influenced by European and Eastern Philosophical currents of Esotericism, Occultism and Mysticism. Gnosis is a reference to Philosophical and Religious concepts that allow soul salvation through a direct link to God. Ithas a universal vocation, and Gnosticism includes historical aspects included in Brahmanism, Christianity, Islam and Judaism. As Hindus believed so, Steiner conceived Human History as the result of the experiences of individual evolution, which took place after many human incarnations. The spiritual world was according to Rudolf Steiner connected to the physical world with human thought and the history of the anthroposophic systems, that he called "Human Wisdom", as a path of knowledge, going from human beings, towards universal spiritual aspects. The path of Hindu gnosis to the ideas of Steiner and the relationship between Gnosis, Esotericism, Mysticism, Religion and Occultism are developed in this study. The theme of the encounter with a primordial source was dear to the philosopher
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Sanchez, Jose. "Unité, séparation et réintégration : la quête de la liberté dans les Drames-Mystères de Rudolf Steiner." Paris 8, 2002. http://www.theses.fr/2002PA082151.
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Le sujet de cette thèse sur les Drames-Mystères de Rudolf Steiner concerne l'élargissement des limites de la connaissance et la Weltanschauung - fondée sur la liberté individuelle - qui en est la conséquence. Le propre de notre époque serait le principe de l'initiation ce qui implique l'harmonie entre le sujet (la psyché humaine, le temps) et l'objet (la science, l'espace). D'après Steiner, l'évolution humaine se situe à moitié chemin entre les pôles de l'union avec Dieu (l'image unitaire) et de la séparation (la langue qui fragmente la réalité). Sa vision cosmosophique est fondée sur le jeu entre l'homme et les éléments macrocosmiques (consonnes, constellations, Zodiaque) et microcosmiques (voyelles, planètes) du langage. Essentiellement un drame de la Parole (langue: karma) les Drames-Mystères établissent le modèle de la 'Tragédie du karma'. Il n'y a pas un contenu intellectuel derrière ces drames: ils ne doivent pas être compris mais entendus. Rudolf Steiner a cherché le geste et l'impulsion originelle de la langue pour les réduire au son, c'est ainsi qu'il a ramené au son les qualités rythmiques, musicales et plastiques de la pensée (mantram)The subject of this thesis on Rudolf Steiner's Mystery-Dramas concerns the widening of the limits of knowledge and the Weltanschauung - based on individual freedom - which is its direct consequence. The sign of our times would be the principle of initiation which implies the harmony between the subject (the human psyche, the time) and the object ( material science, the space). According to Steiner, human evolution is placed halfway between the poles of the union with God (the unitarian or holistic image) and the separation (the language that fragments or shatters reality). His cosmosophic vision is based on the interplay between man and the macrocosmic (consonants, constellations, Zodiac) and microcosmic elements of language (vowels, planets). Essentially a drama of the Word (language: karma), the Mystery-Dramas set the model of the 'Tragedy of Karma'. There is no intellectual meaning behind the dramas: they have to be heard rather than understood. Rudolf Steiner has strived to find the gesture and the original impulse of language and bring it back to sound. That is why he condenses into sound the plastic, musical and rhythmical qualities of thought (mantram)
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Joseph, Michel. "La philosophie et la pédagogie sociale de Rudolf Steiner : de la philosophie steinerienne comme expérience de l'esprit à sa réalisation dans l'anthroposophie et l'art social." Paris 8, 2000. http://www.theses.fr/2000PA083742.
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Les difficultés d'une telle recherche tenaient à l'ampleur de l’œuvre ainsi qu'à l'intégration des nombreuses applications. Cette œuvre plutôt rationnelle et scientifique jusqu'au début du XXe siècle comporte-t-elle ensuite une coupure, une fuite vers un domaine irrationnel, "imaginatif" ? Y a-t-il ainsi "plusieurs" Steiner ? Pour tenter de répondre à ces questions, la recherche s'articule en deux parties : la première, davantage descriptive et historique, coïncide à peu près avec la première partie de l’œuvre de Steiner. Elle s'efforce de décrire d'une part l'expérience du spirituel dont parle Steiner au niveau de la connaissance et d'autre part les méthodes qu'il utilise pour que chacun puisse à son tour y accéder. Pour ce faire, la méthode appliquée est phénoménologique, au sens de Goethe et de Steiner (partir des phénomènes pour arriver aux concepts). Dans cette première partie, trois aspects semblent très significatifs : le problème des limites de la connaissance et de la frontière entre la pensée et la vie (notion steinerienne de seuil), l'élargissement de la pensée (le goethéanisme comme pensée globale) et enfin les conséquences philosophiques pour l'action, l'individualisme éthique (réalisation de l'homme en tant qu'être spirituel dans le cadre social le plus universel). La seconde partie, davantage thématique, tente de montrer comment, à partir de sa méthode de connaissance, Steiner parvient à une mise en pratique systématique de son expérience de l'esprit autour de son anthropologie spirituelle avec ses applications en pédagogie, dans le social et en art. Au sein de ses réalisations, l'art social appelé aussi "plastique" ou "architecture sociale" semble être un domaine original qui synthétise en lui les trois secteurs d'activité précédents. Ces nouvelles démarches ainsi induites sont-elles fécondes ? Répondent-elles aux problèmes de cette fin et début de siècle ?The difficulties of the present research are due to the immensity of Steiner's work as well as to the integration of numerous applications. Is there an interruption in this work, being rather rational and scientific till the beginning of the 20th century, towards an irrational, "imaginative" domain? Is there so "several" Steiners? This research articulates in two parts: the first one, more descriptive and historical, approximatively coincides with the first part of Steiner's work. It deals with the spiritual experience on the level of knowledge Steiner writes about and with the methods he uses so that everyone can access this experience themselves. In this first part, three aspects seem to be especially significant: the limits of knowledge and the frontier between thought and life (the Steinerian notion of "threshold"), the extension of thought (Goetheanism as a total thought), and the philosophical consequences for action and ethic individualism (the realization of man as a spiritual being in the most universal social frame). The second more thematic part tries to show how Steiner succeeds in setting up a systematic application of his spirit experience theory thanks to his knowledge method: spiritual anthropology and its applications to pedagogy, social activity and art. Among those realizations, social art, also called "plastic art" or "social architecture", seems to be an original domain synthetizing the other three preceding activity domains (pedagogy, social activity and art). Are these new steps fertile? Do they resolve the problems of this end and beginning of century?
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Fernandes, Mauro Domingues. "O método clínico na medicina antroposófica e a clínica foniática: o homem em sua complexidade." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/12031.
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This work aims at investigating the clinic method in anthroposophic medicine, identifying the contributions of its approach for the comprehension oh hearing and language in phoniatric practice, and identifying possible outcomes in the construction of therapeutic paths on language disorders. The investigation presents a case study design as it is configured by the analysis of a limited set of situations in their several relationships relative to a specific process: a case in which the clinic method in anthroposophic medicine has been applied, having relative requirements for hearing and language disorders, creating the possibility of understanding the diagnostic steps inherent to this methodology, its different integrated qualitative perspectives in dialogue with the quantitative data, and the therapeutic strategies in varied scopes which arise during the conduction of such process, making up a clinic planning. This is one of the challenges that anthroposophic medicine must face in this practice from its epistemologic bases, trying to clasp the mankind in its complexity in physical, animical and spiritual perspective in their sensitivy and super-sensitivy reality, thus, in qualitative-quantitative approach. It was introduced in Brazil in the 1960s, having been reckoned as a medical practice by the Conselho Federal de Medicina in 1993. It has its epistemological foundations in the Anthroposophy, which is a scientic-philosophical movement begun in the early 20th century in Switzerland and Germany by the Austrian epistemological philosopher and educator Rudolf Steiner (1861 1925). Worldwidely, the anthroposophic medicine was begun by the Dutch doctor Ita Wegman in Switzerland between 1920 and 1924, having a progressive spread, initially in Europe, and afterwards, during the 20th century, towards the other continents. The unfoldings of this clinic method have been observed in the phonological practice, deepening the diagnostical possibilities with the enhancement of the therapeutical strategies focused on a binomial phoniatry-phonoaudiology, including other health and education professionals to form a community. The contributions for the health sciences in the present times, before their dilemmas and perspectives, have been observed, including epistemological reflexions, the humanization of procedures, researches, and the deepening in the use of natural therapeutics, including medicinal ones and salutogenical emphasis in its practice
O trabalho tem por objetivo investigar o método clínico na medicina antroposófica, identificar contribuições de sua abordagem para uma compreensão dos fenômenos da audição e linguagem na clínica foniátrica e identificar possíveis desdobramentos na construção de caminhos terapêuticos nos distúrbios da linguagem. O desenho da investigação é o de um estudo de caso, na medida em que se configura pela análise de um conjunto delimitado de situações-em suas várias relações-relativas a um processo específico: um caso em que o método clínico na medicina antroposófica foi utilizado, tendo demandas relativas aos distúrbios de audição e linguagem, gerando a possibilidade de compreensão dos passos diagnósticos inerentes a essa metodologia, suas diferentes perspectivas qualitativas integradas, em diálogo com os dados quantitativos, e as estratégias terapêuticas em diversos âmbitos que surgem na condução dos processos em questão, constituindo- se um planejamento clínico. Esse é um dos desafios que a medicina antroposófica procura enfrentar em sua clínica, a partir de suas bases epistemológicas, buscando-se abarcar o homem em sua complexidade, em uma perspectiva física, anímica e espiritual, em sua realidade sensível e supra-sensível, portanto em uma abordagem quali- quantitativa. Foi introduzida no Brasil na década de 1960, tendo sido reconhecida como prática médica pelo Conselho Federal de Medicina em 1993. Tem como bases epistemológicas a Antroposofia, que é um movimento científico-filosófico iniciado nas primeiras décadas do século XX, na Suíça e Alemanha, pelo filósofo, epistemólogo e educador austríaco Rudolf Steiner (1861-1925). No mundo, a medicina antroposófica teve seu início a partir da médica holandesa Ita Wegman, entre 1920-1924, na Suíça, com a expansão progressiva, inicialmente para a Europa, e posteriormente, durante o século XX, para os demais continentes. Os desdobramentos do método clínico são observados na clínica foniátrica, aprofundando as possibilidades diagnósticas com a ampliação das estratégias terapêuticas, centrada a partir de um binômio foniatria-fonoaudiologia, incluindo-se os demais profissionais da Saúde e Educação, formando-se uma comunidade. Observam-se contribuições para as ciências da saúde na atualidade, diante de seus dilemas e perspectivas, incluindo as reflexões epistemológicas, a humanização do atendimento, as pesquisas e o aprofundamento no uso de terapêuticas naturais, incluindo-se as medicamentosas e uma ênfase salutogênica em sua prática clínica
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Mitev, Kamen. "Expériences spirituelles laïques et modes de vie mystiques aux dix-neuf et vingtièmes siècles : étude descriptive et comparative, se référant à l'exemple de la Fraternité Blanche Universelle en Bulgarie et en France." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0046.
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Le texte représente une enquête qualitative visant à créer une image compréhensive de la qualité mystique, dans les cadres chronologiques des dix-neuf et vingtième siècles. L'enquête est organisée autour d'une perspective socio-historique sur la Fraternité Blanche Universelle, groupe d'origine bulgare, créé en 1990. La Fraternité Blanche Universelle se situe dans un enchaînement de mouvements, à savoir le Magnétisme animal, le spiritisme, la Téosophie de Madame Blabatsky, l'Anthroposophie de Rudolf Steiner, le mouvement de Georges Ivanovitch Gurdjieff. L'optique théorique qui correspond à l'exploration de ce contexte introduit les concepts d'une mystique moderne et d'une expérience spirituelle laïque moderne. Il s'agit d'une tentative de construction d'un système interprétatif du mysticisme, impliquant le sens général des mouvements cités, aussi bien qu'un modèle synthétique de la dynamique psychiqueThe present enquiry aims to create a comprehensive image of the mystical quality in the chronological frames in the XIX and XX century. The enquiry is organised around a social and historical perspective about the Universal White Brotherhood, a community created in 1990, in Bulgaria. The group takes his place among complex of movements, namely The Mesmerism, the spiritism, the modern theosophy of Blavatsky, Rudolf Steiner's anthroposophy, the movement of G. Gurdjieff. The theoretical view corresponding to the exploration of this context introduces the concept of a modern mystic and a laical spiritual experience, attempting to build a general interpretative system of mysticism, leading to a synthetic model of dynamic of the psyché
Books on the topic "Anthroposophy/Rudolf Steiner"
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Meditation according to Rudolf Steiner. Ann Arbor, Mich: Ruldolf Steiner Institute of the Great Lakes Area, 1993.
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Zsuzsa, Bistey. Rudolf Steiner él: Az élő antropozófia. Budapest: Arkánum Szellemi Iskola, 1998.
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Dupré, José. Rudolf Steiner: L'anthroposophie et la liberté. Chancelade: La Clavellerie, 2004.
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Lindenberg, Christoph. Rudolf Steiner, eine Chronik: 1861-1925. Stuttgart: Verlag Freies Geistesleben, 1988.
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Shepherd, A. P. Rudolf Steiner: Scientist of the invisible. Rochester, VT: Inner Traditions International, 1987.
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Lindenberg, Christoph. Rudolf Steiner: Mit Selbstzeugnissen und Bilddokumenten. Reinbek bei Hamburg: Rowohlt, 1992.
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Sixel, Detlev. Rudolf Steiner über die Temperamente. Dornach [Switzerland]: Philosophisch-Anthroposophischer Verlag am Goetheanum, 1990.
Find full textBook chapters on the topic "Anthroposophy/Rudolf Steiner"
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Martin, Stoddard. "Rudolf Steiner and Anthroposophy." In Orthodox Heresy, 139–64. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19669-2_7.
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Zumdick, Wolfgang. "Anthroposophie/Rudolf Steiner." In Joseph Beuys-Handbuch, 285–91. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05792-1_53.
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Kazlev, M. Alan. "The Collective Unconscious and the Media Sphere." In Advances in Media, Entertainment, and the Arts, 75–96. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-8884-0.ch004.
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A synthesis of Marshall McLuhan's typology of media, Carl Jung's theory of the Collective Unconscious, Teilhard de Chardin's Evolution, and Rudolf Steiner's Anthroposophy is used to explain the current crisis of Western Civilisation, as well as suggest possible responses. McLuhan described the transition from print to electronic (and now digital) media. Jung explored the collective unconscious and the power of the archetypes. Teilhard posited three evolutionary spheres; here, a further stage is added, the Psychosphere, equated with the Jungian unconscious. And Steiner referred to a threefold polarity of spiritual hierarchies that influence human consciousness and society. Conspiracism and the disinformation crisis comes about through archetypes working through the lower psychecological zones. Orientation to positive epigenetic, imaginal, and divine realities, with their high degree of holism and mythopoetic creativity, offers an alternative to both the paranoia of conspiracism and the reductionism of materialism.
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"Steiner, Rudolf." In Die Anthroposophie, 212–16. Verlag Ferdinand Schöningh, 2019. http://dx.doi.org/10.30965/9783657792252_043.
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Ullrich, Heiner. "Hauptfelder angewandter Anthroposophie." In Rudolf Steiner, 151–73. C.H.Beck, 2011. http://dx.doi.org/10.17104/9783406612060-151.
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Ullrich, Heiner. "Anthroposophie: Die Grundlehre Steiners." In Rudolf Steiner, 111–51. C.H.Beck, 2011. http://dx.doi.org/10.17104/9783406612060-111.
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Ullrich, Heiner. "Die «Grenzenlosigkeit» der Anthroposophie." In Rudolf Steiner, 176–80. C.H.Beck, 2011. http://dx.doi.org/10.17104/9783406612060-176.
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Baird, Bruce. "Kasai Akira and Tenshikan." In A History of Butô, 159–82. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197630273.003.0011.
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This chapter examines the career of Kasai Akira. Kasai was a critical member of the butô cohort during the 60s, but left Japan (and butô) in 1979 and went to Germany to study eurythmy and anthroposophy with Rudolf Steiner. Eurythmy is a movement philosophy that posits a one-to-one connection between movement, music, voice, and speech. Kasai returned to Japan in 1986 and taught eurythmy. He re-entered the world of butô in 1994 and has since regained his position as one of the most important performers of butô, because he has appealed to dancers who have felt that his approach could be adapted to the circumstances of each individual dancer. He maintains that everyone (not just artists) must more fully study the relationships between matter, consciousness, language, cultural, history, music, and movement. Doing so will enable them to make dances that have the potential to address the needs of underserved populations, reconfigure gender confirmations, and in general, remake the universe. Dances covered include Tristan and Isolde (1976), Tragic Tales (1979), The 120 Days of Sodom (1979), Pollen Revolution (2002), and I Dance the Japanese Constitution (2013).
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Bergman, Rachel. "Science, Spirit, Sound, and Sign." In Singing in Signs, 45–72. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190620622.003.0003.
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Viktor Ullmann’s 1935 opera Der Sturz des Antichrist, based on Albert Steffen’s anthroposophic “dramatic sketch” of the same title, presents us with two complementary narratives of good versus evil and the inner workings of Rudolf Steiner’s anthroposophy. Not only does the text suggest allegorical and anthroposophical narratives, but Ullmann also enhances these narratives in several important ways: he distinctly sets each act to represent the three different worlds of Steffen’s text (physical world, soul world, and spiritual world); he draws upon Rudolf Steiner’s views on music in key moments of the opera; he develops an intricate system of leitmotivs; and he incorporates two significant quotations in the final act. The chapter addresses each of these topics within the context of Raymond Monelle’s (2000) music-text framework.
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McKanan, Dan. "Seed." In Eco-Alchemy. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520290051.003.0001.
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Anthroposophy’s diverse environmental initiatives all sprouted from the “seed” of Rudolf Steiner’s spiritual teaching, given in books and lectures during the first decades of the twentieth century. Steiner was a complex teacher: a modern interpreter of Western esoteric traditions, an evolutionary thinker who proposed a spiritual alternative to Darwinian materialism, and an idealistic social reformer. Steiner’s Agriculture Course of 1924, which initiated biodynamic agriculture, expressed the holistic worldview characteristic of all environmental impulses, insisting that “in great Nature, everything is connected.” But Steiner’s holism extended beyond planet Earth to encompass the whole cosmos, including spiritual powers he claimed to access through alchemical and homeopathic practices.