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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Under scrutiny: Helmut Zander and a Berlin History Faculty – Perseus Verlag
Are you an author? In Waldorf classrooms, esoteric precepts intersected with mundane educational matters, linked together by a Theosophically derived worldview.
One conspicuous aggravating factor is Zander’s examination of the interaction of ideas and institutions; rather than viewing Steiner’s ideological production as free-floating, disembodied missives from the higher worlds, the book investigates the ways these ideas were embedded in institutional conflicts, power struggles, contemporary debates, and so forth.
A larger concern, from a scholarly point of view, is not the quality of the work itself but its reception within the anthroposophical milieu. Sponsored by a wealthy anthroposophical industrialist, the original Waldorf school arose in the wake of World War One. Zandr patiently dismantles each of these notions, in the process restoring Steiner’s human character and placing his shifting ideas into their historical environment. This last point indicates a more serious underlying concern with the book as a anthrpposophie.
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The schools now number nearly one thousand worldwide and represent the single most successful anthroposophist enterprise. Please click the link in that email to activate your subscription.
English Choose a language for shopping. At the same time, he drew heavily on the work of Blavatsky and other principal Theosophical thinkers, while adding elements from his own idiosyncratic reception of Rosicrucianism and further strands of European esotericism.
The difficulty lies in the quality of these internal anthroposophist accounts; most such literature is of very little historiographical value.
To access your account information you need to be authenticated, which means that you need to enter your password to confirm that you are indeed the person that the cookie claims you to be. Theosophische Weltanschauung und gesellschaftliche Praxis II 2 vols. While the vicissitudes of esoteric schisms are sometimes viewed as simply a matter of ideological incompatibility or principled differences over the details of deutsvhland and worldview, the book suggests that much of this history was rooted ahthroposophie in intra-Theosophical institutional maneuvering, with different factions vying for predominance.
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A relatively cursory review of archival sources has identified several dozen anthroposophist members of the NSDAP, SS, and SA, and a comprehensive evaluation of the available files would likely yield considerably higher figures. Learn more at Author Central.
Email address hellmut successfully. ComiXology Thousands of Digital Comics. A special instance of this problem is his treatment of the book-length account of anthroposophy during the Third Reich published by anthroposophist Uwe Werner in Moreover, deutschlajd number of anthroposophist rejoinders to Zander appear to misconstrue what it is that historians of occultism can and cannot impart to broader societal debates on the matter, and some of them even cite Wouter Hanegraaffs salutary principle of methodological agnosticism as an ostensible alternative to Zander’s approach.
Critical skills and independent thinking among the pupils were frequently discouraged. Many of the characteristic features of Waldorf education, from its emphasis on music, artistic activities and mythology to its down playing of standard academic instruction, have their origins in Steiner’s somewhat ad hoc dwutschland.
Review by Peter Staudenmaier. 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.
Anthroposophie in Deutschland
Zander notes that his task as a historian is not to pronounce judgment on Steiner’s claims to clairvoyance, much less to adjudicate the anturoposophie or inaccuracy of specific assertions about the higher worlds, but to inquire into the this -worldly circumstances out of which Steiner’s doctrines emerged.
Deustchland 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.
He has long been a fervently one-sided critic of anthroposophy and Rudolf Steiner. This is a virtually heretical claim in anthroposophist eyes; the received wisdom is that Steiner was an esotericist and an Initiate throughout his deutschladn, that all of his works from the different phases of his career are internally consistent, and that his mature teachings sprang fully fledged from his head as revelations from the” higher worlds”.
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Much of his analysis focuses on Steiner’s programmatic statements to the first generation of Waldorf teachers, texts which continue to play a central role within the Waldorf movement. These considerations do not, however, detract from the extremely high standards of Zander’s study overall.
Some esotericists have consequently greeted the impressive expansion of scholarship on Western esotericism in recent decades as confirmation of their own beliefs and practices. A study like this should encourage more historical exploration of the cultural resonance of occult worldviews in modern contexts.
Available for download now. Unlike the India-based Theosophists around Besant, Steiner emphasized the priority of Western spiritual traditions, particularly Christian ones.
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. 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.
It evinces a decent circumspection toward and consideration for anthroposophical sensibilities while remaining true to its primary responsibility to the scholarly community. In addition, anthroposophists harbored significant reservations about democracy and in some cases greeted the arrival of the Weimar republic with decided skepticism. Steiner simultaneously developed his theory of “social threefolding ” based in part on longstanding occult tenets.
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.
German historian Helmut Zander’s monumental study of anthroposophy’s early development presents an imposingly thorough examination of the subject and its context, and in the process establishes new standards for comprehensive historical engagement with esotericism. More substantively, there are occasional passages where the rationale for including or arranging particular sub-themes is not entirely clear. Withoutabox Submit to Film Festivals. Zander demonstrates, for example, the inauspicious conditions under which Steiner produced a number of his major works, as well as the extensive revisions to which he subjected his own earlier writings after his Theosophical turn.
Building on this propitious foundation, other scholars now have a firm basis for further research on the demanding topic of Rudolf Steiner and the movement he founded.
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In not a few instances, this yields a critical re-assessment of established anthroposophist narratives and offers compelling alternative interpretations of central themes in the evolution of anthroposopnie movement.
Zander emphasizes the crucial influence that belief in a spiritual elite and its cosmic mission had on anthroposophist political engagement, duetschland concludes that esoteric forays into politics are best seen neither as straightforward instances of a counter-Enlightenment tendency nor as shining examples of progress and tolerance, but as politically ambivalent phenomena requiring further research.
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