Dissertations / Theses on the topic 'Anthroposophy/Rudolf Steiner'

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

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.

"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

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’anthroposophe
The 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

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)

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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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

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 psychique
The 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

The present master thesis compares die theories of colors created by Johann Wolfgang von Goethe and Rudolf Steiner, who both created their individual theory as a reaction regarding another one published approximately a century prior to them. The thesis presents their theories and compares them on the basis of a certain set of categories. Their circumstances of origin, contemporaneous usage, interdisciplinarity and creation of the chromatic circle as an explanatory tool are defined and discussed. Furthermore a description of noticeable differences and similarities is added and the author points out the possible influences of the chromatic theories towards other poetical, philosophical or paedagogical works of the respetive creator.

The topic of this thesis is the pedagogy of Rudolf Steiner in the Czech educational system. The theoretical part is divided into three sections. The first chapter is dedicated to the founder of waldorf education Rudolf Steiner, it deals with his life, work and his legacy to the Czech pedagogical environment. The second chapter describes the free school of Rudolf Steiner, its origin, specifications and evolution of Steiner's education. The last chapter of the theoretical part is focused on Steiner's pedagogy in the Czech education system and studies application of the Steiner's pedagogy at each of the levels of the Czech school system. The empirical part deals with describtions of several Czech primary Steiner's schools and compares them from the point of view of chosen areas of origin, evolution and implementation of Rudolf Steiner's ideas. In the last chapter of the thesis the before mentioned areas of Czech Steiner's schools are compared in short with Steiner's schools in the Eindhoven in Netherlands. Keywords Rudolf Steiner, waldorf education, anthroposophy, Czech waldorf schools, Steiner's special education, eurythm

This phenomenology begins with an observation of a musical instrument, the piano. The piano is surrounded by an aura of lifelessness, for its sound world is dominated by tone-decay and a calcified intonation system. Therefore, a physically seamless legato rendering of melody is impossible for pianists, and the inflexible symmetry of given intervallic relations enforces a loss of tonal centre when a composer ventures into the intrinsically asymmetrical domain of chromaticism. However, the melodic interval - the element lying between the acoustically sounding pitches - is in essence always inaudible, whatever the instrument. Through the development of listening capacities directed specifically toward unveiling the non-positive musical element in its origin, namely, within human consciousness, it is possible to overcome external instrumental limitations. Human being’s intrinsic musicality is revealed through phenomenological observation of consciousness in its qualitatively differentiated, ordinarily related, temporally unfolding nature. External limitations can have no hold over living melodic expression when the essence of the melodic interval is discovered self-sufficiently within the non-positive dimension of human onticity, that is, within a consciousness in which the potential for clear spiritual cognition lies dormant. ‘Tonicness’ is discovered ultimately to be an inner awareness of self-voicefulness, independent from instrumental and linguistic contingencies; and the piano reveals an historical mission to awaken - from ‘death’ - new cognitive listening faculties. This research employs the spiritual-scientific method of Rudolf Steiner’s anthroposophy, or wisdom of the human being, which involves meditation and the cultivation of sense-independent logic as well as of lucid feeling (as distinct from blinding emotion).

This diploma thesis deals with Waldorf pedagogy. It is divided into five chapters. The first two map the circumstances of Waldorf education and life-shaping the mind constructs its founder Rudolf Steiner. The remaining three chapters answer questions regarding: Waldorf teaching specifics, personality profile Waldorf teachers and planting Czech Waldorf pedagogy in contemporary Czech education stream. Key words anthroposophy, Czech education, Rudolf Steiner, Waldorf school teacher, Waldorf pedagogy, Waldorf teaching

This diploma thesis presents monographic study that deals with the autonomy of schools in the context of the idea of the Waldorf School and philosophical convictions of its founder Rudolf Steiner. The content itself brings a particular identification, analysis and description of the basic principles of Steiner's ideas of Social Threefolding. For better grip and insights into this topic in the introductory chapters with the concept of autonomy as the general context, and given directly to the school autonomy. Further insight on school administration and local government and various school systems in the European area. The work also includes historical and political context of the time of different directions of reform pedagogy 19th and 20th century, which proved, among other things, as one of the key conditions for understanding the concept of free Waldorf school Rudolf Steiner and the conditions under which it was created. KEYWORDS autonomy, school, Waldorf pedagogy, Waldorf School, anthroposophy, Rudolf Steiner, competence, autonomy, responsibility, Social Threefolding

碩士
國立臺中教育大學
美術學系碩士在職專班
106
ABSTRACT The discourse of “Image Creation Drawing Inspiration from Rudolf Steiner’s Anthroposophy” is based on the authors’ personal image creation and color characteristics and the Waldorf School’s practical experience. Goethe and Rudolf Steiner’s theory of colours was applied for literary compilation, with an attempt to incorporate it into paintings. With the anthroposophy-oriented concept, the connection among man, nature and the mystery of the universe was explored. At the same time, through the research and application of colors and mediums, personal image creation characteristics were developed. The discourse of the artistic creation covers works created from 2011 to 2013. Chapter one is the introduction, defines the study’s motivation and purpose, method and process, and terms and definition. The second chapter deals with the theoretical foundation and theme for creation, Rudolf Steiner’s anthropology studies as well as Rudolf Steiner and Goethe’s color theory literatures related to the authors’ own image creation were discussed. Based on the concept of creation and the expression of forms and techniques involved, Chapter 3 elaborates on the personal creative ideas through Rudolf Steiner’s aesthetic ideas; Chapter 4 covers work appreciation, from the perspectives of rhythm of life, celebration, the Four Temperaments and other elements; Chapter 5 draws conclusions, specifically the research purposes and future prospects. It is anticipated that the context portrayed will enable authors to gain an insight into color nature and self-awareness, letting them naturally perceive the beauty of the implicit spiritual tendencies and presents them to the world, thereby enriching people’s spiritual life.

The thesis tackles the issue of Rudolf Steiner's anthroposophic thought system in the context of Christianity and Christian theology. It is divided into four chapters and contains a dedicated methodological concept. The first chapter focuses on the beginning of Steiner's life journey, paying special attention to his spiritual influences affecting him prior to his public appearance. The following subchapter tackles the genre structure of Steiner's collective works (as in Gesamtausgabe) and creates an original proposal of its periodization as well as a description of its presence on the Czech li- terary market. Chapter two looks at those elements of Steiner's thinking that are theologically important and relate especially to the Trinitology. The final chapter selects those ideas from Steiner's ideological system that are in conflict with classic theological way of thinking and aims to provide them with a wider context.