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13 lectures, Stuttgart, October 3-15, 1922 (CW 217) "This cycle of lectures 'to the younger generation' speaks of a pathway to a Michaelic harvest for ears that have the goodwill to hear." --Carlo Pietzner Rudolf Steiner presented these lectures to about a hundred German young people who hoped to bring Waldorf education into the culture of their time and for the future. Steiner stressed upon his listeners the great importance of "self-education" as a prerequisite to all other education. His was an attempt to guide the youth toward understanding themselves within the world situation. Steiner showed how the stream of generations had been interrupted by eighteenth-century intellectualism, emphasizing that they would have to reject the general acceptance of impersonal social routine, dead intellectual thinking, and personal and social egoism. Steiner discussed the need, instead, for a form of education permeated by art and feeling, which brings inner nourishment that can grow throughout one's life. It was his view that, without such an education, society will not reach a future built on moral love and mutual human confidence--a truly human culture. A previous edition of these lectures was published as The Younger Generation: Educational and Spiritual Impulses for LIfe in the Twentieth Century (1967). Original German title: Geistige Wirkenskräfte im Zusammenleben von alter und junger Generation. Pädagogischer Jugendkurs (GA 217). This Collected Works edition includes a new introduction, notes, and an index.
6 lectures in Ulm, Berlin, and Stuttgart, May 26-December 30, 1919 (CW 333) Freedom of Thought and Societal Forces offers a broad overview of Steiner's fresh thinking on what he called the "threefold social order." He acknowledged that the demand for social change derives above all from the working class, whom industrialization had forced into a kind of indentured life dominated by economics. From Steiner's perspective, the underlying issue is not just economic, however, but also spiritual or cultural--culture and the cultured classes have become estranged from real life. Society needed a "free" culture that includes all classes. It also needs to shift labor into the legal sphere of rights, the only place where workers can find real freedom in society. Capital, too, needs to be liberated from egotism and allowed, like goods, to circulate freely. Above all, Steiner understood that social realities cannot be separated from the spiritual realities of human existence. From this perspective, we lack knowledge of ourselves as spiritual beings, and thinking has become abstract. To remedy this, we must first acknowledge it and then develop modesty and humility. Next we must increase our capacity to love one another and the world. Approaching this reality from another side, we see that what ordinary individual thinking afflicts culture in general, which becomes removed from reality. Culture, like thinking, must become alive and universally human. This is impossible, however, unless we develop what Steiner calls "freedom of thought." Authentic freedom of thought is always ethical and overcomes egotism. Indeed, a more general exercise of freedom in thought, as Steiner conceives it, provides a way through the twin dangers of materialism and abstraction--that is, through ahrimanic and luciferic worldviews--which together threaten society in both the narrow sense through nationalism and globally through geopolitics. CONTENTS: Introduction by Christopher Bamford 1. The Threefold Aspect of the Societal and Class Question (Ulm, May 26, 1919): Intellectual knowledge as the servant of the state. The call for human rights. Limitation of the economy by natural resources on one side and the sphere of rights on the other. Practical implications of insights into what our society needs. Concluding remarks. 2. Insight into the Supersensible Human Being and the Task of our Time (Ulm, July 22, 1919): Developing body-free thinking. The mystery of individual human connections. Humanity faces a choice between social chaos and freedom of spirit 3. Realizing the Ideals of Libery, Equality, and Fraternity through Social Threefolding (Berlin, September 15, 1919): The actual background of socialist theories. Nationalizing the economy fails to solve social problems. Goetheanism as the counterpole to Americanism. 4. Spiritual Science, Freedom of Thought, and Societal Forces (Stuttgart, December 19, 1919): The Goetheanum as an artistic expression of spiritual-scientific sensibilities. The limitations of natural scientific thinking. The cause of the disconnect between faith and knowledge. The real task of the German people. 5. The Assets and Liabilities of World Cultures (Stuttgart, December 27, 1919): Nietzsche on the extirpation of the German spirit. David Friedrich Strauss rejects empty religious phrases. The decadent spiritual culture of the East and the mechanistic element in Western civilization. Hamerling's homunculus as the typical soulless egotist. The new way to the Christ. 6. Spirit-Cognition as a Basis for Action (Stuttgart, December 30, 1919): The future task of Goethean science and the Goethean worldview. The historical foundations of intellectuality and the lost perception of the essential nature of the human being. Human intentions and actions need an infusion of spiri
The theory of justice is one of the most intensely debated areas of contemporary philosophy. Most theories of justice, however, have only attained their high level of justification at great cost. By focusing on purely normative, abstract principles, they become detached from the sphere that constitutes their “field of application” - namely, social reality. Axel Honneth proposes a different approach. He seeks to derive the currently definitive criteria of social justice directly from the normative claims that have developed within Western liberal democratic societies. These criteria and these claims together make up what he terms “democratic ethical life”: a system of morally legitimate norms that are not only legally anchored, but also institutionally established. Honneth justifies this far-reaching endeavour by demonstrating that all essential spheres of action in Western societies share a single feature, as they all claim to realize a specific aspect of individual freedom. In the spirit of Hegel’s Philosophy of Right and guided by the theory of recognition, Honneth shows how principles of individual freedom are generated which constitute the standard of justice in various concrete social spheres: personal relationships, economic activity in the market, and the political public sphere. Honneth seeks thereby to realize a very ambitious aim: to renew the theory of justice as an analysis of society.
In A Social Theory of Freedom, Mariam Thalos argues that the theory of human freedom should be a broadly social and political theory, rather than a theory that places itself in opposition to the issue of determinism. Thalos rejects the premise that a theory of freedom is fundamentally a theory of the metaphysics of constraint and, instead, lays out a political conception of freedom that is closely aligned with questions of social identity, self-development in contexts of intimate relationships, and social solidarity. Thalos argues that whether a person is free (in any context) depends upon a certain relationship of fit between that agent’s conception of themselves (both present and future), on the one hand, and the facts of their circumstances, on the other. Since relationships of fit are broadly logical, freedom is a logic—it is the logic of fit between one’s aspirations and one’s circumstances, what Thalos calls the logic of agency. The logic of agency, once fleshed out, becomes a broadly social and political theory that encompasses one’s self-conceptions as well as how these self-conceptions are generated, together with how they fit with the circumstances of one’s life. The theory of freedom proposed in this volume is fundamentally a political one.
Many people regard Hegel's work as obscure and extremely difficult, yet his importance and influence are universally acknowledged. Professor Singer eliminates any excuse for remaining ignorant of the outlines of Hegel's philosophy by providing a broad discussion of his ideas and an account of his major works. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Offers an interpretation of the theory of freedom in the Social Contract. The author gives a careful analysis of Rousseau's theory of the social pact, and then examines the kinds of freedom that it brings about, showing how Rousseau's individualist and collectivist aspects fit into a larger and logically coherent theory of human liberty.
This is a penetrating reinterpretation and defense of Hegel's social theory as an alternative to reigning liberal notions of social justice. The eminent German philosopher Axel Honneth rereads Hegel's Philosophy of Right to show how it diagnoses the pathologies of the overcommitment to individual freedom that Honneth says underlies the ideas of Rawls and Habermas alike. Honneth argues that Hegel's theory contains an account of the psychological damage caused by placing too much emphasis on personal and moral freedom. Although these freedoms are crucial to the achievement of justice, they are insufficient and in themselves leave people vulnerable to loneliness, emptiness, and depression. Hegel argues that people must also find their freedom or "self-realization" through shared projects. Such projects involve the three institutions of ethical life--family, civil society, and the state--and provide the arena of a crucial third kind of freedom, which Honneth calls "communicative" freedom. A society is just only if it gives all of its members sufficient and equal opportunity to realize communicative freedom as well as personal and moral freedom.
From its origins in the 1750s, the white-led American abolitionist movement adhered to principles of "moral suasion" and nonviolent resistance as both religious tenet and political strategy. But by the 1850s, the population of enslaved Americans had increased exponentially, and such legislative efforts as the Fugitive Slave Act and the Supreme Court's 1857 ruling in the Dred Scott case effectively voided any rights black Americans held as enslaved or free people. As conditions deteriorated for African Americans, black abolitionist leaders embraced violence as the only means of shocking Northerners out of their apathy and instigating an antislavery war. In Force and Freedom, Kellie Carter Jackson provides the first historical analysis exclusively focused on the tactical use of violence among antebellum black activists. Through rousing public speeches, the bourgeoning black press, and the formation of militia groups, black abolitionist leaders mobilized their communities, compelled national action, and drew international attention. Drawing on the precedent and pathos of the American and Haitian Revolutions, African American abolitionists used violence as a political language and a means of provoking social change. Through tactical violence, argues Carter Jackson, black abolitionist leaders accomplished what white nonviolent abolitionists could not: creating the conditions that necessitated the Civil War. Force and Freedom takes readers beyond the honorable politics of moral suasion and the romanticism of the Underground Railroad and into an exploration of the agonizing decisions, strategies, and actions of the black abolitionists who, though lacking an official political voice, were nevertheless responsible for instigating monumental social and political change.
The healthy social life is found When in the mirror of each human being The whole community finds its reflection And when in the community The virtue of each one is living. Rudolf Steiner understood that human social, ethical, and moral development lagged far behind what had been achieved in knowledge, science, and technology; and that what human beings had achieved in these fields rested on what caused social and moral life to be untenable for so many, namely, the universal rule of egoism and self-interest. In 1905, a historic year of political and economic crises, Rudolf Steiner formulated what he called the basic "social axiom" or "the cosmic law of work": The well-being of an entire group of individuals who work together is the greater, the less individuals claim the income resulting from their own accomplishments for themselves, that is, the more they contribute this income to their fellow workers and the more their own needs are met not through their own efforts but through the efforts of others. Underlying this "fundamental social law" is the seminal realization that human social reality pivots on the question of work and compensation. Does one work for oneself, for one's salary? Or does one work for others, the community or larger society? For Rudolf Steiner, it was critical to understand that work should be a free deed. In other words, work and income should be completely separated. In this profound work, Peter Selg traces how, at the end of the Great War, with Steiner's tireless efforts for the threefold movement, this fundamental social-spiritual insight moved into the center of his activities as an overriding practical and spiritual concern, rephrased as the "motto of social ethics," and deepened and filled with the full reality of Christ's teachings and life. Anyone interested in a just, equitable, healthy, and spirit-based social future should read The Fundamental Social Law.