This article may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified. Please help improve this article if you can; the talk page may contain suggestions. (September 2010)

Leonardo da Vinci is regarded as a "Renaissance man" and is one of the most recognisable polymaths.

A polymath (Greek: πολυμαθής, polymathēs, "having learned much")^[1] is a person whose expertise spans a significant number of different subject areas. In less formal terms, a polymath (or polymathic person) may simply be someone who is very knowledgeable. Most ancient scientists were polymaths by today's standards.^[2]

The common term Renaissance man is used to describe a person who is well educated or who excels in a wide variety of subjects or fields.^[3] The concept emerged from the numerous great thinkers of that era who excelled in multiple fields of the arts and science, including Leonardo da Vinci, Michelangelo, Galileo Galilei, Copernicus and Francis Bacon; the emergence of these thinkers was likewise attributed to the then rising notion in Renaissance Italy expressed by one of its most accomplished representatives, Leon Battista Alberti (1404–1472): that "a man can do all things if he will."^[4] It embodied the basic tenets of Renaissance humanism, which considered humans empowered, limitless in their capacities for development, and led to the notion that people should embrace all knowledge and develop their capacities as fully as possible. Thus the gifted people of the Renaissance sought to develop skills in all areas of knowledge, in physical development, in social accomplishments, and in the arts. The term has since expanded from original usage and has been applied to other great thinkers before and after the Renaissance such as Aristotle, Johann Goethe, and Isaac Newton.

Related terms[link]

Hildegard of Bingen, a medieval polymath, shown dictating to her scribe in an illumination from Liber Scivias.

A different term for the secondary meaning of polymath is Renaissance man or woman (a term first recorded in written English in the early 20th century).^[5] Other similar terms also in use are Homo Universalis (Latin) and Uomo Universale (Italian), which translate to "universal person" or "universal man". These expressions derived from the ideal in Renaissance Humanism that it was possible to acquire a universal learning^[6] in order to develop one's potential, (covering both the arts and the sciences^[7] and without necessarily restricting this farewell learning to be the academic fields). When someone is called a Renaissance man or woman today, it is meant that they do not have only broad interests or a superficial knowledge of several fields, but rather that their knowledge is profound and often that they also have proficiency or accomplishments in at least some of these fields and in some cases even at a level comparable to the proficiency or the accomplishments of an expert.^[8] The related term Generalist is used to contrast this general approach to knowledge to that of the specialist. The expression Renaissance person today commonly implies only intellectual or scholastic proficiency and knowledge and not necessarily the more universal sense of "learning" implied by Renaissance humanism. Note, however, that some dictionaries use the term "Renaissance man" as roughly synonymous with polymath in the first meaning, to describe someone versatile with many interests or talents,^[9] while others recognize a meaning restricted to the Renaissance era and more closely related to Renaissance ideals.

A more colloquial term for such a person would be a jack of all trades, though this often refers to skill and not necessarily knowledge. The term "jack of all trades" also occasionally has negative connotation (see, for instance, jack of all trades, master of none); such a person may be labeled as a dilettante, while "polymath" typically has a positive connotation.

The term Universal Genius is also used, taking Leonardo da Vinci as a prime example again. The term seems to be used especially when a Renaissance man has made historical or lasting contributions in at least one of the fields in which he was actively involved, and when he had a universality of approach. Despite the existence of this term, a polymath may not necessarily be classed as a genius; and certainly a genius may not display the breadth of knowledge to qualify as a polymath. Isaac Newton, Albert Einstein, and Marie Curie are examples of people widely viewed as geniuses, but who are not generally considered to be polymaths.

Renaissance ideal[link]

Many notable polymaths lived during the Renaissance period, a cultural movement that spanned roughly the 14th through the 17th century, beginning in Italy in the late Middle Ages and later spreading to the rest of Europe. They had a rounded approach to education that was typical of the ideals of the humanists of the time. A gentleman or courtier of that era was expected to speak several languages, play a musical instrument, write poetry, and so on, thus fulfilling the Renaissance ideal. The idea of a universal education was pivotal to achieving polymath ability, hence the word university was used to describe a seat of learning. At this time universities did not specialize in specific areas, but rather trained their students in a broad array of science, philosophy and theology. This universal education, as such, gave them a grounding from which they could continue into apprenticeship to a Master of a specific field. It is important to note that a university education was highly regarded. A person was not considered to need this broad knowledge to apprentice as a carpenter, but to apprentice in the sciences or philosophy it contributed hugely to their being able to comprehend the universe as it was understood at the time. During the Renaissance, Baldassare Castiglione, in his guide The Book of the Courtier, wrote about how an ideal courtier should have polymathic traits.^[10]

Castiglione's guide stressed the kind of attitude that should accompany the many talents of a polymath, an attitude he called "sprezzatura". A courtier should have a detached, cool, nonchalant attitude, and speak well, sing, recite poetry, have proper bearing, be athletic, know the humanities and classics, paint and draw and possess many other skills, always without showy or boastful behavior, in short, with "sprezzatura". The many talents of the polymath should appear to others to be performed without effort, in an unstrained way, almost without thought. In some ways, the gentlemanly requirements of Castiglione recall the Chinese sage, Confucius, who far earlier depicted the courtly behavior, piety and obligations of service required of a gentleman. The easy facility in difficult tasks also resembles the effortlessness inculcated by Zen, such as in archery where no conscious attention, but pure spontaneity, produces better and more noble skill. For Castiglione, the attitude of apparent effortlessness should accompany great skill in many separate fields. In word or deed the courtier should "avoid affectation ... (and) ... practice ... a certain sprezzatura ... conceal all art and make whatever is done or said appear to be without effort and almost without any thought about it".^[10][11]

This Renaissance ideal differed slightly from the "polymath" in that it involved more than just intellectual advancement. Historically (roughly 1450–1600) it represented a person who endeavored to "develop his capacities as fully as possible" (Britannica, "Renaissance Man") both mentally and physically, and, as Castiglione suggests, without "affectation".^[10] For example, being an accomplished athlete was considered integral and not separate from education and learning of the highest order. Leon Battista Alberti, who was a Roman Catholic priest, architect, painter, poet, scientist, mathematician, inventor, and sculptor, was in addition a skilled horseman and archer.^{[citation needed]}

Renaissance men[link]

The list above provides examples of notable polymaths (in the secondary meaning only, that is, Renaissance men). Caution is necessary when interpreting the word polymath (in the second meaning or any of its synonyms) in a source, since there is always ambiguity of what the word denotes. Also, when a list of subjects in relation to the polymath is given, such lists often seem to imply that the notable polymath was reputable in all fields, but the most common case is that the polymath made his reputation in one or two main fields where he had widely recognized achievements, and that he was merely proficient or actively involved in other fields, but, once again, not necessarily with achievements comparable to those of renowned experts of his time in these fields. The list does not attempt to be comprehensive or authoritative in any way. The list also includes the Hakeem of the Islamic Golden Age (also known as the "Islamic Renaissance"), and other polymaths from other parts of the world.

Polymath and polyhistor compared[link]

Many dictionaries of word origins list these words as synonyms or, as words with very similar meanings. Thomas Moore took the words as corresponding to similarly erudite "polys" in one of his poems titled The Devil Among Scholars:^[12]

Off I fly, careering far
In chase of Pollys, prettier far
Than any of their namesakes are
—The Polymaths and Polyhistors,
Polyglots and all their sisters.

According to the Oxford English Dictionary, the words mean practically the same; "the classical Latin word polyhistor was used exclusively, and the Greek word frequently, of Alexander Polyhistor", but polymathist appeared later, and then polymath. Thus today, regardless of any differentiation they may have had when originally coined, they are often taken to mean the same thing.

The root terms histor and math have similar meanings in their etymological antecedents (to learn, learned, knowledge), though with some initial and ancillarily added differing qualities. Innate in historíā (Greek and Latin) is that the learning takes place via inquiry and narrative. Hístōr also implies that the polyhistor displays erudition and wisdom. From Proto-Indo-European it shares a root with the word "wit". Inquiry and narrative are specific sets of pedagogical and research heuristics.

Polyhistoric is the corresponding adjective. The word polyhistory (meaning varied learning), when used, is often derogatory.

Notable polymaths[link]

Shen Kuo was a polymathic Chinese scientist and statesman of the Song Dynasty.

A number of people have been described as "polymaths" by reliable sources, fulfilling the primary definition of the term, although there may not be expert consensus that each is a prime example in the secondary meaning, as "Renaissance men" and "universal geniuses" (see the list of renaissance men above for prime examples of "renaissance men" or "universal geniuses").

Other uses of "polymath"[link]

In Britain, phrases such as "polymath sportsman", "sporting polymath", or simply "polymath" are occasionally used in a restricted sense to refer to athletes that have performed at a high level in several very different sports. (One whose accomplishments are limited to athletics would not be considered to be a "polymath" in the usual sense of the word). Examples would include:

• Howard Baker – "Similar claims to the title of sporting polymath could be made for Howard Baker" (who won high jump titles, and played cricket, football, and water polo):^[13]
• Maxwell Woosnam – "Sporting polymath is a full-time post..."^[14]

The term can also be used loosely in other ways, for example, Rolf Harris (whose fame has come as a popular artist, television presenter and singer) has also been described by the Daily Mail as "the People's Polymath".^[15]

See also[link]

• Competent man
• List of people who have been called a "polymath"
• Opsimath
• Philomath
• Polyglot (person)
• Polymath (novel)

References and notes[link]

Further reading[link]

• Frost, Martin, "Polymath: A Renaissance Man"
• Mirchandani, Vinnie, The New Polymath: Profiles in Compound-Technology Innovations", John Wiley & Sons, 2010

v t e Topics in alternative education Autodidacticism Education reform Gifted education Homeschooling Religious education Special education More... Education Portal

Douglas R. Hofstadter
Hofstadter in Bologna, Italy, in March 2002
Born	(1945-02-15) February 15, 1945 (age 67) New York, New York
Occupation	Professor of cognitive science
Nationality	United States
Alma mater	Stanford University (B.S.), University of Oregon (Ph.D)
Period	1979–present
Subjects	Cognitive science, philosophy of mind, translation, analogy-making

Douglas Richard Hofstadter (born February 15, 1945) is an American academic whose research focuses on consciousness, analogy-making, artistic creation, literary translation, and discovery in mathematics and physics. He is best known for his book Gödel, Escher, Bach: an Eternal Golden Braid, first published in 1979. It won both the Pulitzer Prize for general non-fiction^[1][2] and a National Book Award for Science.^[3][a]

Early life and education[link]

Hofstadter was born in New York City, the son of Nobel Prize-winning physicist Robert Hofstadter. He grew up on the campus of Stanford University, where his father was a professor, and he attended the International School of Geneva in 1958–1959. He graduated with Distinction in Mathematics from Stanford University in 1965. He continued his education and received his Ph.D. in Physics from the University of Oregon in 1975.

Academic career[link]

Hofstadter is College of Arts and Sciences Distinguished Professor of Cognitive Science at Indiana University in Bloomington, where he directs the Center for Research on Concepts and Cognition which consists of himself and his graduate students, forming the "Fluid Analogies Research Group" (FARG).^[4] He was initially appointed to the Indiana University's Computer Science Department faculty in 1977, and at that time he launched his research program in computer modeling of mental processes (which at that time he called "artificial intelligence research", a label that he has since dropped in favor of "cognitive science research"). In 1984, he moved to the University of Michigan in Ann Arbor, where he was hired as a professor of psychology and was also appointed to the Walgreen Chair for the Study of Human Understanding. In 1988 he returned to Bloomington as "College of Arts and Sciences Professor" in both cognitive science and computer science, and also was appointed adjunct professor of history and philosophy of science, philosophy, comparative literature, and psychology, but he states that his involvement with most of these departments is nominal.^[5][6][7] In April 2009 Hofstadter was elected a Fellow of the American Academy of Arts and Sciences^[8] and a member of the American Philosophical Society.^[9]

Hofstadter's many interests include music, visual art, the mind, creativity, consciousness, self-reference, translation and mathematics.

At the University of Michigan and Indiana University, he co-authored, with Melanie Mitchell, a computational model of "high-level perception" – Copycat – and several other models of analogy-making and cognition, including the Tabletop project, co-developed with Robert M. French. The Copycat project was subsequently extended under the name "Metacat" by Hofstadter's doctoral student James Marshall.^[10] The Letter Spirit project, implemented by Gary McGraw and John Rehling, aims to model the act of artistic creativity by designing stylistically uniform "gridfonts" (typefaces limited to a grid). Other more recent models are Phaeaco (implemented by Harry Foundalis) and SeqSee (Abhijit Mahabal), which model high-level perception and analogy-making in the microdomains of Bongard problems and number sequences, respectively, as well as George (Francisco Lara-Dammer), which models the processes of perception and discovery in triangle geometry.^[11][12][13]

Both inside and outside his professional work, Hofstadter is driven by a pursuit of beauty. He seeks beautiful mathematical patterns, beautiful explanations, beautiful typefaces, beautiful sonic patterns in poetry, and so forth. Hofstadter has said of himself, "I'm someone who has one foot in the world of humanities and arts, and the other foot in the world of science." He has had several exhibitions of his artworks in various university art galleries. These shows have featured large collections of his gridfonts, his ambigrams (pieces of calligraphy created with two readings, either of which is usually obtained from the other by rotating or reflecting the ambigram, but sometimes simply by "oscillation", like the Necker Cube or the rabbit/duck figure of Joseph Jastrow), and his "Whirly Art" (music-inspired visual patterns realized using shapes based on various alphabets from India). (The term "ambigram" was invented by Hofstadter in 1984 and has since been taken up by many ambigrammists all over the world.)^[14]

Hofstadter collects and studies cognitive errors (largely, but not solely, speech errors), "bon mots" (spontaneous humorous quips), and analogies of all sorts, and his long-time observation of these diverse products of cognition, and his theories about the mechanisms that underlie them, have exerted a powerful influence on the architectures of the computational models developed by himself and FARG members.^[15]

All FARG computational models share certain key principles, among which are: that human thinking is carried out by thousands of independent small actions in parallel, biased by the concepts that are currently activated; that activation spreads from activated concepts to less activated "neighbor concepts"; that there is a "mental temperature" that regulates the degree of randomness in the parallel activity; that promising avenues tend to be explored more rapidly than unpromising ones. FARG models also have an overarching philosophy that all cognition is built from the making of analogies. The computational architectures that share these precepts are called "active symbols" architectures.

Hofstadter's thesis about consciousness, first expressed in Gödel, Escher, Bach (GEB) but also present in several of his later books, is that it is an emergent consequence of seething lower-level activity in the brain. In GEB he draws an analogy between the social organization of a colony of ants and the mind seen as a coherent "colony" of neurons. In particular, Hofstadter claims that our sense of having (or being) an "I" comes from the abstract pattern he terms a "strange loop", which is an abstract cousin of such concrete phenomena as audio and video feedback, and which Hofstadter has defined as "a level-crossing feedback loop". The prototypical example of this abstract notion is the self-referential structure at the core of Gödel's incompleteness theorems. Hofstadter's 2007 book I Am a Strange Loop carries his vision of consciousness considerably further, including the idea that each human "I" is distributed over numerous brains, rather than being limited to precisely one brain.^[16]

Hofstadter's writing is characterized by an intense interaction between form and content, as is exemplified by the 20 dialogues in GEB, many of which simultaneously talk about and imitate strict musical forms used by Bach, such as canons and fugues. Most of Hofstadter's books are characterized by some kind of structural alternation: in GEB between dialogues and chapters, in The Mind's I between selections and reflections, in Metamagical Themas between Chapters and Postscripts, and so forth. Both in his writing and in his teaching, Hofstadter stresses the concrete, constantly using examples and analogies, and avoids the abstract. Typical of the courses he teaches is his seminar "Group Theory and Galois Theory Visualized", in which abstract mathematical ideas are rendered as concretely as possible. He puts great effort into making ideas clear and visual, and asserts that when he teaches, if his students do not understand something, it is never their fault but always his own.

Hofstadter is passionate about languages. He has studied many of them, and speaks them to varying degrees. In addition to English, his mother tongue, he speaks French and Italian fluently (the language spoken at home with his children is Italian). At various times in his life, he has studied (in descending order of level of fluency reached) German, Russian, Spanish, Swedish, Mandarin, Dutch, Polish, and Hindi.^{[citation needed]} His love of sounds pushes him to strive to minimize, and ideally get rid of, any foreign accent.

Le Ton beau de Marot: In Praise of the Music of Language is a long book devoted to language and translation, especially poetry translation, and one of its leitmotifs is a set of some 88 translations of "Ma Mignonne", a highly constrained poem by 16th-century French poet Clément Marot. In this book, Hofstadter jokingly describes himself as "pilingual" (meaning that the sum total of the varying degrees of mastery of all the languages that he's studied comes to 3.14159...), as well as an "oligoglot" (someone who speaks "a few" languages).^[17][18]

In 1999, the bicentennial year of Russian poet and writer Alexander Pushkin, Hofstadter published a verse translation of Pushkin's classic novel-in-verse Eugene Onegin. It is highly constrained and filled with many types of sonic pattern. Aside from Eugene Onegin, Hofstadter has translated many other poems (always respecting their formal constraints), and two other novels (in prose): La Chamade (That Mad Ache) by French writer Françoise Sagan, and La Scoperta dell'Alba (The Discovery of Dawn) by Walter Veltroni, the then head of the Partito Democratico in Italy. The Discovery of Dawn was published in 2007, and That Mad Ache was published in 2009, bound together with Hofstadter's essay Translator, Trader: An Essay on the Pleasantly Pervasive Paradoxes of Translation.

Public image[link]

Hofstadter has said that he feels "uncomfortable with the nerd culture that centers on computers". He admits that "a large fraction [of his audience] seems to be those who are fascinated by technology", but when it was suggested that his work "has inspired many students to begin careers in computing and artificial intelligence" he replied that he was pleased about that, but that he himself has "no interest in computers."^[19][20] In that interview he also mentioned a course he has twice given at Indiana University, in which he took a "skeptical look at a number of highly-touted AI projects and overall approaches."^[7] For example, upon the defeat of Kasparov by Deep Blue, he commented that "It was a watershed event, but it doesn't have to do with computers becoming intelligent".^[21]

Provoked by predictions of a technological singularity (the hypothetical moment at which artificial intelligence will surpass human intelligence), Hofstadter has both organized and participated in several public discussions of the topic. At Indiana University in 1999 he organized such a symposium, and in April 2000, he organized a larger symposium entitled "Spiritual Robots" at Stanford University, in which he moderated a panel consisting of Ray Kurzweil, Hans Moravec, Kevin Kelly, Ralph Merkle, Bill Joy, Frank Drake, John Holland, John Koza. Hofstadter was also an invited panelist at the first Singularity Summit, held at Stanford in May 2006. Hofstadter expressed doubt about the likelihood of the singularity coming to pass in the foreseeable future.^{[22][23][24][25][26][27]}

In April 2009, when asked about his Wikipedia article, he commented, "[It] is filled with inaccuracies, and it kind of depresses me." When asked why he didn't correct it, he replied, "The next day someone will fix it back."^[28] In Aug. 2011 Hofstadter said he is happy with the article and the only inaccurate part of his Wikipedia entry was the previous sentence because the inaccuracies were subsequently fixed.^{[citation needed]}

In 1988 Dutch director Piet Hoenderdos created a docudrama about Hofstadter and his ideas entitled Victim of the Brain based on The Mind's I. It includes interviews with Hofstadter about his work.^[29]

In 2010: Odyssey Two, Arthur C. Clarke's first sequel to 2001: A Space Odyssey, HAL 9000 is described by Dr. Chandra as being caught in a "Hofstadter-Möbius loop".

Hofstadter's book Fluid Concepts & Creative Analogies: Computer Models of the Fundamental Mechanisms of Thought was the first book ever sold by Amazon.com.^[30]

Columnist[link]

When Martin Gardner retired from writing his "Mathematical Games" column for Scientific American magazine, Hofstadter succeeded him in 1981–1983 with a column entitled Metamagical Themas (an anagram of "Mathematical Games"). An idea he introduced in one of these columns was the concept of "Reviews of This Book", a book containing nothing but cross-referenced reviews of itself which has an online implementation.^[31] One of Hofstadter's columns in Scientific American concerned the damaging effects of sexist language, and two chapters of his book Metamagical Themas are devoted to that topic, one of which is a biting analogy-based satire entitled "A Person Paper on Purity in Language", in which the reader's presumed revulsion at racism and racist language is used as a lever to motivate an analogous revulsion at sexism and sexist language.^[32] Another column reported on the discoveries made by University of Michigan professor Robert Axelrod in his computer tournament pitting many iterated prisoner's dilemma strategies against each other, and a follow-up column discussed a similar tournament that Hofstadter and his graduate student Marek Lugowski organized. The "Metamagical Themas" columns ranged over many themes, and included, to name just three, one on patterns in Frederic Chopin's piano music (particularly the études), another on the concept of superrationality (choosing to cooperate when the other party/adversary is assumed to be equally intelligent as oneself), and one on the self-modifying game of Nomic, based on the way in which the legal system modifies itself, and developed by philosopher Peter Suber.^[33]

Personal life[link]

Hofstadter was married to Carol Ann Brush. They met in Bloomington, and married in Ann Arbor in 1985. They had two children, Danny and Monica. Carol died in 1993 from the sudden onset of a brain tumor – glioblastoma multiforme – when their children were five and two. The Carol Ann Brush Hofstadter Memorial Scholarship for Bologna-bound Indiana University students was established in 1996 in her name.^[34] Hofstadter's book Le Ton beau de Marot is dedicated to their two children and its dedication reads "To M. & D., living sparks of their Mommy's soul".

Hofstadter has composed numerous pieces for piano, and a few for piano and voice. He created an audio CD with the title DRH/JJ, which includes all these compositions performed primarily by pianist Jane Jackson, but with a few performed by Brian Jones, Dafna Barenboim, Gitanjali Mathur and himself.^[35]

Hofstadter is related by marriage to the evolutionary biologist Stephen Jay Gould: Hofstadter's paternal aunt was married to Gould's maternal uncle.^{[citation needed]}

The dedication for I Am A Strange Loop is: "To my sister Laura, who can understand, and to our sister Molly, who cannot."^[36] Hofstadter explains in the preface that his younger sister Molly never developed the ability to speak or understand language.^[37]

Hofstadter is a vegan.^[38]

Published works[link]

Books[link]

The books published by Hofstadter are (the ISBNs refer to paperback editions, where available):

• Gödel, Escher, Bach: an Eternal Golden Braid (ISBN 0-465-02656-7) (1979)
• Metamagical Themas (ISBN 0-465-04566-9) (collection of Scientific American columns and other essays, all with postscripts)
• Ambigrammi: un microcosmo ideale per lo studio della creatività (ISBN 88-7757-006-7) (in Italian only)
• Fluid Concepts and Creative Analogies (ISBN 0-465-02475-0)
• Rhapsody on a Theme by Clement Marot (ISBN 0-910-15311-6) (1995, published 1996; volume 16 of series The Grace A. Tanner Lecture in Human Values)
• Le Ton beau de Marot: In Praise of the Music of Language (ISBN 0-465-08645-4)
• Eugene Onegin: A Novel Versification (ISBN 0-465-02094-1)
• I Am a Strange Loop (ISBN 0-465-03078-5) (2007)
• The Discovery of Dawn (ISBN 9780847831098) (2007) (a translation of a novel by Walter Veltroni)
• That Mad Ache, co-bound with Translator, Trader: An Essay on the Pleasantly Pervasive Paradoxes of Translation (ISBN 9780465010981) (2009)
• Surfaces and Essences, co-authored with Emmanuel Sander (ISBN 0465018475) (expected on Sept. 11, 2012)

Papers[link]

Hofstadter wrote, among many others, the following papers:

• "Energy levels and wave functions of Bloch electrons in rational and irrational magnetic fields", Phys. Rev. B 14 (1976) 2239.
• "A non-deterministic approach to analogy, involving the Ising model of ferromagnetism", in E. Caianiello (ed.), The Physics of Cognitive Processes. Teaneck, NJ: World Scientific, 1987.
• "To Err is Human; To Study Error-making is Cognitive Science" (co-authored by David J. Moser), Michigan Quarterly Review, Vol. XXVIII, No. 2, 1989, pp. 185-­215.
• "Speechstuff and thoughtstuff: Musings on the resonances created by words and phrases via the subliminal perception of their buried parts", in Sture Allen (ed.), Of Thoughts and Words: The Relation between Language and Mind. Proceedings of the Nobel Symposium 92, London/New Jersey: World Scientific Publ., 1995, 217-267.
• "On seeing A's and seeing As", Stanford Humanities Review Vol. 4, No. 2 (1995) pp. 109–121.
• "Analogy as the Core of Cognition", in Dedre Gentner, Keith Holyoak, and Boicho Kokinov (eds.) The Analogical Mind: Perspectives from Cognitive Science, Cambridge, MA: The MIT Press/Bradford Book, 2001, pp. 499–538.

Hofstadter also wrote over 50 papers that were published through the Center for Research on Concepts and Cognition.^[39]

Involvement in other books[link]

Hofstadter wrote forewords for or edited the following books:

• The Mind's I: Fantasies and Reflections on Self and Soul (co-edited with Daniel Dennett) (ISBN 0-465-03091-2 and ISBN 0-553-01412-9) (ISBN 0-553-34584-2) 1981
• Sparse Distributed Memory by Pentti Kanerva (Bradford Books/MIT Press, 1988). (ISBN 0262111322)
• Are Quanta Real? A Galilean Dialogue by J.M. Jauch (ISBN 0-253-20545-X) 1989 Indiana University Press; Hofstadter wrote the foreword.
• Alan Turing: The Enigma by Andrew Hodges. (Preface)
• Gödel's Proof (2002 revised edition) by Ernest Nagel and James R. Newman, edited by Hofstadter (ISBN 0-8147-5816-9). In the foreword, Hofstadter explains that the book (originally published in 1958) exerted a profound influence on him when he was young.
• Who invented the computer? The legal battle that changed computing history. (2003) by Alice Rowe Burks.
• Alan Turing: Life and Legacy of a Great Thinker by Christof Teuscher (Editor)
• Jason Salavon: Brainstem Still Life (ISBN 981-05-1662-2) 2004 (Introduction)
• Masters of Deception: Escher, Dali & the Artists of Optical Illusion 2004 by Al Seckel. Hofstadter wrote the foreword.
• King of Infinite Space: Donald Coxeter, the Man Who Saved Geometry by Siobhan Roberts, Walker and Company, 2006. Hofstadter wrote the foreword.

Students[link]

Some of Hofstadter's former students include:

• David Chalmers – philosopher of mind
• Harry Foundalis – creator of Phaeaco, an architecture to solve Bongard problems^{[citation needed]}
• Robert M. French – cognitive scientist
• Scott A. Jones – inventor of voicemail
• Melanie Mitchell – computer scientist and complexity theorist

See also[link]

• American philosophy
• BlooP and FlooP
• Egbert B. Gebstadter
• Hofstadter's butterfly
• Hofstadter's law
• List of American philosophers
• Platonia dilemma
• Hofstadter points

Notes[link]

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Douglas Hofstadter

• Stanford University Presidential Lecture - site dedicated to Hofstadter and his work
• List of publications from the DBLP Bibliography Server.
• Profile at c2.com
• Profile at Resonance Publications
• NF Reviews - bibliographic page with reviews of several of Hofstadter's books
• Radio interview on Philosophy Talk

Rudolf Steiner

Born	Rudolf Joseph Lorenz Steiner 25(27?) February 1861 Murakirály, Austria-Hungary (now Donji Kraljevec, Croatia)
Died	30 March 1925 (aged 64) Dornach, Switzerland
Era	20th-century philosophy
Region	Western Philosophy
School	Phenomenology, Holism, Monism
Main interests	Metaphysics, Epistemology, Philosophy of science, Esotericism, Christianity, Spiritual Science, Freemasonry
Notable ideas	Anthroposophy, Anthroposophical Medicine, Biodynamic Agriculture, Eurythmy, Spiritual Science, Waldorf Education
Influenced by Helena Blavatsky, Franz Brentano, Wilhelm Dilthey, Fichte, Eduard von Hartmann, Hegel, Goethe, Nietzsche, Schiller, Schopenhauer, Max Stirner
Influenced Owen Barfield, Hugo Bergmann, Josef Beuys, Martin Buber,[1] Alan Chadwick, Wassily Kandinsky, Albert Schweitzer, Richard Tarnas

Rudolf Joseph Lorenz Steiner^[2] (25/27 February 1861^[3] – 30 March 1925) was an Austrian philosopher, social reformer, architect, and esotericist.^[4][5] Steiner gained initial recognition as a literary critic and cultural philosopher. At the beginning of the 20th century, he founded a spiritual movement, Anthroposophy, as an esoteric philosophy growing out of idealist philosophy and with links to Theosophy.

Steiner led this movement through several phases. In the first, more philosophically oriented phase, Steiner attempted to find a synthesis between science and mysticism;^[6] his philosophical work of these years, which he termed spiritual science, sought to provide a connection between the cognitive path of Western philosophy and the inner and spiritual needs of the human being.^[7]:291 In a second phase, beginning around 1907, he began working collaboratively in a variety of artistic media, including drama, the movement arts (developing a new artistic form, eurythmy) and architecture, culminating in the building of a cultural centre to house all the arts, the Goetheanum. After the First World War, Steiner worked with educators, farmers, doctors, and other professionals to develop numerous practical initiatives, including Waldorf education, biodynamic agriculture, anthroposophical medicine.^[8]

Steiner advocated a form of ethical individualism, to which he later brought a more explicitly spiritual component. He based his epistemology on Johann Wolfgang Goethe's world view, in which “Thinking … is no more and no less an organ of perception than the eye or ear. Just as the eye perceives colours and the ear sounds, so thinking perceives ideas.”^[9] A consistent thread that runs from his earliest philosophical phase through his later spiritual orientation is the goal of demonstrating that there are no essential limits to human knowledge.^[10]

Biography[link]

Childhood and education[link]

Steiner's father, Johann(es) Steiner (23 June 1829, Geras or Trabenreith, Irnfritz-Messern and lived Geras Abbey, Waldviertel – 1910, Horn), left a position as a gamekeeper^[11] in the service of Count Hoyos in Geras, northeast Lower Austria to marry one of the Hoyos family's housemaids, Franziska Blie (8 May 1834, Horn, Waldviertel – 1918, Horn), a marriage for which the Count had refused his permission. Johann became a telegraph operator on the Southern Austrian Railway, and at the time of Rudolf's birth was stationed in Kraljevec in the Muraköz region, then part of the Austrian Empire (present-day Donji Kraljevec, Međimurje region, northernmost Croatia). In the first two years of Rudolf's life, the family moved twice, first to Mödling, near Vienna, and then, through the promotion of his father to stationmaster, to Pottschach, located in the foothills of the eastern Austrian Alps in Lower Austria.^[8]

Steiner entered the village school; following a disagreement between his father and the schoolmaster, he was briefly educated at home. In 1869 the family moved to the village of Neudörfl (near Wiener Neustadt), and in 1879 to Inzersdorf. The latter move was to enable Steiner to attend the Vienna Institute of Technology, where he studied mathematics, physics, chemistry, botany, biology, literature, and philosophy on an academic scholarship from 1879 to 1883, at the end of which time he withdrew from the university.^{[12]:446[13]:29} In 1882, one of Steiner's teachers, Karl Julius Schröer, suggested Steiner's name to Joseph Kürschner, chief editor of an important new edition of Goethe's works,^[14] who asked Steiner to become the edition's natural science editor,^[15] a truly astonishing opportunity for a young student without any form of academic credentials or previous publications.^[13]:43

The house where Rudolf Steiner was born, in modern Croatia

In 1891, Steiner earned a doctorate in philosophy at the University of Rostock in Germany with a thesis based upon Fichte's concept of the ego,^[7] later published in expanded form as Truth and Knowledge.^[16]

Early spiritual experiences[link]

At about nine years Steiner experienced seeing the spirit of an aunt who had died in a far-off town asking him to help her; neither he nor his family knew of the woman's death at this time.^[17] At 21, on the train between his home village and Vienna, Steiner met a herb gatherer, Felix Kogutzki, who spoke about the spiritual world "as one who had his own experience therein...".^[18]:39–40 Kogutzki conveyed to Steiner a knowledge of nature that was non-academic and spiritual; soon thereafter Steiner began to read Goethe's works on natural science. According to Steiner, he also introduced Steiner to a person that Steiner only identified as a “Master”, and who had a great influence on Steiner's subsequent development, in particular directing him to study Fichte's philosophy.^[19]

Writer and philosopher[link]

Rudolf Steiner 1900

In 1888, as a result of his work for the Kürschner edition of Goethe's works, Steiner was invited to work as an editor at the Goethe archives in Weimar. Steiner remained with the archive until 1896. As well as the introductions for and commentaries to four volumes of Goethe's scientific writings, Steiner wrote two books about Goethe's philosophy: The Theory of Knowledge Implicit in Goethe's World-Conception (1886)^[20] and Goethe's Conception of the World (1897).^[21] During this time he also collaborated in complete editions of the works of Arthur Schopenhauer and the writer Jean Paul and wrote numerous articles for various journals.

During his time at the archives, Steiner wrote what he considered to be his most important philosophical work, Die Philosophie der Freiheit (The Philosophy of Freedom or The Philosophy of Spiritual Activity—Steiner's preferred English title) (1894), an exploration of epistemology and ethics that suggested a path upon which humans can become spiritually free beings.

In 1896, Elisabeth Förster-Nietzsche asked Steiner to help organize the Nietzsche archive in Naumburg. Her brother by that time was non compos mentis. Förster-Nietzsche introduced Steiner into the presence of the catatonic philosopher; Steiner, deeply moved, subsequently wrote the book Friedrich Nietzsche, Fighter for Freedom. Steiner later related, "Nietzsche's ideas of the 'eternal recurrence' and of 'Übermensch' remained long in my mind. For in these was reflected that which a personality must feel concerning the evolution and essential being of humanity when this personality is kept back from grasping the spiritual world by the restricted thought in the philosophy of nature characterizing the end of the 19th century....What attracted me particularly was that one could read Nietzsche without coming upon anything which strove to make the reader a 'dependent' of Nietzsche's."^[18]

In 1897, Steiner left the Weimar archives and moved to Berlin. He became part owner, chief editor, and an active contributor to the literary journal Magazin für Literatur, where he hoped to find a readership sympathetic to his philosophy. Many subscribers were alienated by Steiner's unpopular support of Émile Zola in the Dreyfus Affair^[22] and the journal lost more subscribers when Steiner published extracts from his correspondence with anarchist John Henry Mackay.^[22] Dissatisfaction with his editorial style eventually led to his departure from the magazine.

In 1899, Steiner married Anna Eunicke; the couple separated several years later. Anna died in 1911.

The Theosophical Society[link]

Marie Steiner 1903

In 1899, Steiner published an article, “Goethe's Secret Revelation”, discussing the esoteric nature of Goethe's fairy tale The Green Snake and the Beautiful Lily. This article led to an invitation by the Count and Countess Brockdorff to speak to a gathering of Theosophists on the subject of Nietzsche. Steiner continued speaking regularly to the members of the Theosophical Society, becoming the head of its newly constituted German section in 1902 without ever formally joining the society.^[7][23] By 1904, Steiner was appointed by Annie Besant to be leader of the Theosophical Esoteric Society for Germany and Austria. It was also within this society that Steiner met and worked with Marie von Sivers, who became his second wife in 1914.

The German Section of the Theosophical Society grew rapidly under Steiner's leadership as he lectured throughout much of Europe on his spiritual science. During this period, Steiner maintained an original approach, replacing Madame Blavatsky's terminology with his own, and basing his spiritual research and teachings upon the Western esoteric and philosophical tradition. This and other differences, in particular Steiner's vocal rejection of Leadbeater and Besant's claim that Jiddu Krishnamurti was the vehicle of a new Maitreya, or world teacher,^[24] led to a formal split in 1912/13,^[7] when Steiner and the majority of members of the German section of the Theosophical Society broke off to form a new group, the Anthroposophical Society.

The Anthroposophical Society and its cultural activities[link]

English sculptor Edith Maryon belonged to the innermost circle of founders of anthroposophy and headed the Section of Fine Arts at the Goetheanum

The Anthroposophical Society grew rapidly. Fueled by a need to find a home for their yearly conferences, which included performances of plays written by Eduard Schuré as well as Steiner himself, the decision was made to build a theater and organizational center. In 1913, construction began on the first Goetheanum building, in Dornach, Switzerland. The building, designed by Steiner, was built to a significant part by volunteers who offered craftsmanship or simply a will to learn new skills. Once World War I started in 1914, the Goetheanum volunteers could hear the sound of cannon fire beyond the Swiss border, but despite the war, people from all over Europe worked peaceably side by side on the building's construction.

Beginning in 1919, Steiner was called upon to assist with numerous practical activities (see below), including the first Waldorf school, founded that year in Stuttgart, Germany. His lecture activity expanded enormously. At the same time, the Goetheanum developed as a wide-ranging cultural centre. On New Year's Eve, 1922/1923, the building burned to the ground; contemporary police reports indicate arson as the probable cause.^{[8]:752[25]:796} Steiner immediately began work designing a second Goetheanum building –this time made of concrete instead of wood – which was completed in 1928, three years after his death.

In 1923, Steiner founded a School of Spiritual Science, intended as an "organ of initiative" for research and study and as "the soul of the Anthroposophical Society".^[26] This included a general course of study based on meditative exercises (intended to guide a meditant from «the spiritual in the human being to the spiritual in the universe.»)^[27] and research departments focusing on areas such as education, medicine, agriculture, art, natural science, social science, and literature. Steiner spoke of laying the Foundation Stone of the new society in the hearts of his listeners.

Social reform[link]

Steiner became a well-known and controversial public figure during and after World War I. In response to the catastrophic situation in post-war Germany, he proposed extensive social reforms through the establishment of a Threefold Social Order in which the cultural, political and economic realms would be largely independent. Steiner argued that a fusion of the three realms had created the inflexibility that had led to catastrophes such as World War I. In connection with this, he promoted a radical solution in the disputed area of Upper Silesia, claimed by both Poland and Germany; his suggestion that this area be granted at least provisional independence led to his being publicly accused of being a traitor to Germany.^[28]

In 1919, Steiner's chief work on social reform (English title: Toward Social Renewal) was released simultaneously in Germany, Austria, and Switzerland and sold some 80,000 copies in the first year.

Attacks, illness, and death[link]

Right-wing groups had been rapidly gaining strength in Germany. In 1919, the political theorist of the National Socialist movement in Germany, Dietrich Eckart, attacked Steiner and suggested that he was a Jew.^[29] In 1921, Adolf Hitler attacked Steiner in an article in the right-wing Völkischer Beobachter newspaper that included accusations that Steiner was a tool of the Jews,^[30] and other nationalist extremists in Germany called up a "war against Steiner". In 1922 a lecture in Munich was disrupted when stink bombs were let off and the lights switched out.^[31][32] Unable to guarantee his safety, Steiner's agents cancelled a next lecture tour.^[22]:193[33] The 1923 Beer Hall Putsch in Munich led Steiner to give up his residence in Berlin, saying that if those responsible for the attempted coup [Hitler and others] came to power in Germany, it would no longer be possible for him to enter the country;^[34] he also warned against the disastrous effects it would have for Central Europe if the National Socialists came to power.^[29]:8

The loss of the Goetheanum affected Steiner's health seriously. From 1923 on, he showed signs of increasing frailness and illness. He continued to lecture widely, and even to travel; especially towards the end of this time, he was often giving two, three or even four lectures daily for courses taking place concurrently. Many of these were for practical areas of life; simultaneously, however, Steiner began an extensive series of lectures presenting his research on the successive incarnations of various individualities, and on the technique of karma research generally.^[35]

Increasingly ill, his last lecture was held in September 1924. He continued work on his autobiography during the last months of his life; he died on 30 March 1925.

Spiritual research[link]

From 1899 until his death in 1925, Steiner articulated an ongoing stream of experiences that he claimed were of the spiritual world – experiences he said had touched him from an early age on.^[22] Steiner aimed to apply his training in mathematics, science, and philosophy to produce rigorous, verifiable presentations of those experiences.^[36]

Steiner believed that through freely chosen ethical disciplines and meditative training, anyone could develop the ability to experience the spiritual world, including the higher nature of oneself and others.^[22] Steiner believed that such discipline and training would help a person to become a more moral, creative and free individual – free in the sense of being capable of actions motivated solely by love.^[37]

Steiner's philosophical ideas were influenced by Franz Brentano,^[22] with whom he had studied, and Wilhelm Dilthey, both founders of the phenomenological movement in European philosophy, as well as Fichte, Hegel, and Schelling. Steiner was also strongly influenced by Goethe's phenomenological approach to science.^[22][38][39]

Steiner led the following esoteric schools:

• His independent Esoteric School of the Theosophical Society, founded in 1904. This school continued after the break with Theosophy but was disbanded at the start of World War I.
• A lodge called Mystica Aeterna within the Masonic Order of Memphis and Mizraim, which Steiner led from 1906 until around 1914. Steiner added to the Masonic rite a number of Rosicrucian references.^[40] The figure of Christian Rosenkreutz also plays an important role in several of his later lectures.
• The School of Spiritual Science of the Anthroposophical Society, founded in 1923 as a further development of his earlier Esoteric School. The School of Spiritual Science was intended to have three “classes”, but only the first of these was developed in Steiner's lifetime. All the texts relating to the “School of Spiritual Science” have been published in the full edition of Steiner's works.

Breadth of activity[link]

After the First World War, Steiner became active in a wide variety of cultural contexts. He founded a number of schools, the first of which was known as the Waldorf school,^[41] and which later evolved into a worldwide school network. He also founded a system of organic agriculture, now known as Biodynamic agriculture, which was one of the very first forms of, and has contributed significantly to the development of, modern organic farming.^[42] His work in medicine led to the development of a broad range of complementary medications and supportive artistic and biographic therapies.^[43] Homes for children and adults with developmental disabilities based on his work (including those of the Camphill movement) are widespread.^[44] His paintings and drawings influenced Joseph Beuys and other modern artists. His two Goetheanum buildings are generally accepted to be masterpieces of modern architecture,^[45][46] and other anthroposophical architects have contributed thousands of buildings to the modern scene. One of the first institutions to practice ethical banking was an anthroposophical bank working out of Steiner's ideas.

Steiner's literary estate is correspondingly broad. Steiner's writings, published in about forty volumes, include books, essays, four plays ('mystery dramas'), mantric verse, and an autobiography. His collected lectures, making up another approximately 300 volumes, discuss an extremely wide range of themes. Steiner's drawings, chiefly illustrations done on blackboards during his lectures, are collected in a separate series of 28 volumes. Many publications have covered his architectural legacy and sculptural work.

Education[link]

The Waldorf school in Verrières-le-Buisson (France)

As a young man, Steiner already supported the independence of educational institutions from governmental control. In 1907, he wrote an essay on "Education in the Light of Spiritual Science", in which he described the major phases of child development that were later to form the foundation of his approach to education.

In 1919, Emil Molt invited him to lecture to his workers at the Waldorf-Astoria cigarette factory in Stuttgart. Out of these lectures came a new school, the Waldorf school. In 1922, Steiner brought these ideas to Oxford at the invitation of Professor Millicent Mackenzie and the Oxford Conference led to the founding of Waldorf schools in Britain.^[47] During Steiner's lifetime, schools based on his educational principles were also founded in Hamburg, Essen, The Hague and London; there are now more than 1000 Waldorf schools worldwide.

Social activism[link]

For a period after World War I, Steiner was extremely active as a lecturer on social reform. A petition expressing his basic social ideas (signed by Herman Hesse, among others) was very widely circulated.

His chief book on social reform, Toward Social Renewal, sold tens of thousands of copies in his lifetime. In this, Steiner suggested that the cultural, political and economic spheres of society need to work together as consciously cooperating yet independent entities. Each of these three realms has a particular task: political institutions should establish political equality and protect human rights; cultural institutions should cultivate the free and unhindered development of such realms as science, art, education and religion; and economic institutions should encourage producers, distributors and consumers to cooperate to provide for society's needs.^[48] He saw the establishment of what he called Threefold Social Order as a vital response to what he saw as an already visible trend toward the mutual independence of these three realms. Steiner saw theocracy, conventional shareholder capitalism, and state socialism as attempts by, respectively, cultural, economic, and governmental institutions to dominate the others. In the present day, he suggested, such attempts by any one of these spheres to manipulate another would be contrary to society's interests; such negative mutual influences would include e.g. corporate pressure on governments, state attempts to interfere with science, education, or religion, or religious influences on governmental entities.

• The cultural realm (science, art, religion, education, and the press) requires and fosters freedom;
• The political realm requires and fosters equality;
• The economic realm requires and fosters cooperation and solidarity.

Steiner also gave suggestions for many specific social reforms.

Architecture and visual arts[link]

First Goetheanum

Steiner designed 17 buildings, including the First and Second Goetheanums. These two buildings, built in Dornach, Switzerland, were intended to house significant theater spaces as well as a School for Spiritual Science. Three of Steiner's buildings have been listed amongst the most significant works of modern architecture.^[49]

His primary sculptural work is The Representative of Humanity (1922), a nine-meter high wood sculpture executed as a joint project with the sculptor Edith Maryon and now on permanent display at the Goetheanum.

Steiner's blackboard drawings were unique at the time and almost certainly not originally intended as art works. Josef Beuys' work, itself heavily influenced by Steiner, has led to the modern understanding of Steiner's drawings as artistic objects.^[50]

Performing arts[link]

Together with Marie Steiner-von Sivers, Rudolf Steiner developed the art of eurythmy, sometimes referred to as "visible speech and visible song". According to the principles of eurythmy, there are archetypal movements or gestures that correspond to every aspect of speech – the sounds (or phonemes), the rhythms, and the grammatical function – to every "soul quality" – joy, despair, tenderness, etc. – and to every aspect of music – tones, intervals, rhythms, and harmonies.

As a playwright, Steiner wrote four "Mystery Dramas" between 1909 and 1913, including The Portal of Initiation and The Soul's Awakening. They are still performed today by Anthroposophical groups.^[51]

Steiner also founded a new approach to artistic speech, or "speech formation", and drama. Michael Chekhov took up and extended Steiner's approach in what is now known as the Chekhov method of acting.^[52]

Anthroposophical medicine[link]

From the late 1910s, Steiner was working with doctors to create a new approach to medicine. In 1921, pharmacists and physicians gathered under Steiner's guidance to create a pharmaceutical company called Weleda which now distributes natural medical products worldwide. At around the same time, Dr. Ita Wegman founded a first anthroposophic medical clinic (now the Ita Wegman Clinic) in Arlesheim.

Biodynamic farming and gardening[link]

In 1924, a group of farmers concerned about the future of agriculture requested Steiner's help. Steiner responded with a lecture series on an ecological and sustainable approach to agriculture that increased soil fertility without the use of chemical fertilizers and pesticides.^[53] Steiner's agricultural ideas promptly spread and were put to the test internationally^[54] and Biodynamic agriculture is now practiced widely in Europe,^[55] North America, Asia^[55] and Australasia.^[56][57][58]

A central aspect of biodynamics is that the farm as a whole is seen as an organism, and therefore should be a largely self-sustaining system, producing its own manure and animal feed. Plant or animal disease is seen a symptom of problems in the whole organism. Steiner also suggested timing agricultural activities such as sowing, weeding, and harvesting to utilize the influences on plant growth of the moon and planets; and the application of natural materials prepared in specific ways to the soil, compost, and crops, with the intention of engaging non-physical beings and elemental forces. He encouraged his listeners to verify his suggestions empirically, as he had not yet done.^[56]

Philosophical development[link]

Goethean science[link]

In his commentaries on Goethe's scientific works, written between 1884 and 1897, Steiner presented Goethe's approach to science as essentially phenomenological in nature, rather than theory- or model-based. He developed this conception further in several books, The Theory of Knowledge Implicit in Goethe's World-Conception (1886) and Goethe's Conception of the World (1897), particularly emphasizing the transformation in Goethe's approach from the physical sciences, where experiment played the primary role, to plant biology, where imagination was required to find the biological archetypes (Urpflanze), and postulated that Goethe had sought but been unable to fully find the further transformation in scientific thinking necessary to properly interpret and understand the animal kingdom.^[59]

Steiner defended Goethe's qualitative description of color as arising synthetically from the polarity of light and darkness, in contrast to Newton's particle-based and analytic conception. He emphasized the role of evolutionary thinking in Goethe's discovery of the intermaxillary bone in human beings; Goethe expected human anatomy to be an evolutionary transformation of animal anatomy.^[59]

Knowledge and freedom[link]

Steiner approached the philosophical questions of knowledge and freedom in two stages. The first was his dissertation, published in expanded form in 1892 as Truth and Knowledge. Here Steiner suggests that there is an inconsistency between Kant's philosophy, which posits that knowledge is representation and that the essential verity of the world is inaccessible to human consciousness, and modern science, which assumes that all influences can be found in what Steiner termed the “sinnlichen und geistlichen” (sensory and mental/spiritual) world to which we have access. Steiner terms Kant's “Jenseits-Philosophie” (philosophy of an inaccessible beyond) a stumbling block in achieving a satisfying philosophical viewpoint.^[60]

Steiner postulates that the world is essentially an indivisible unity, but that our consciousness divides it into the sense-perceptible appearance, on the one hand, and the formal nature accessible to our thinking, on the other. He sees in thinking itself an element that can be strengthened and deepened sufficiently to penetrate all that our senses do not reveal to us. Steiner thus explicitly denies all justification to a division between faith and knowledge; otherwise expressed, between the spiritual and natural worlds. Their apparent duality is conditioned by the structure of our consciousness, which separates perception and thinking, but these two faculties give us two complementary views of the same world; neither has primacy and the two together are necessary and sufficient to arrive at a complete understanding of the world. In thinking about perception (the path of natural science) and perceiving the process of thinking (the path of spiritual training), it is possible to discover a hidden inner unity between the two poles of our experience.^{[37]:Chapter 4}

Truth, for Steiner, is paradoxically both an objective discovery and yet "a free creation of the human spirit, that never would exist at all if we did not generate it ourselves. The task of understanding is not to replicate in conceptual form something that already exists, but rather to create a wholly new realm, that together with the world given to our senses constitutes the fullness of reality."^[61]

A new stage of Steiner's philosophical development is expressed in his Philosophy of Freedom. Here, he further explores potentials within thinking: freedom, he suggests, can only be approached asymptotically and with the aid of the "creative activity" of thinking. Thinking can be a free deed; in addition, it can liberate our will from its subservience to our instincts and drives. Free deeds, he suggests, are those for which we are fully conscious of the motive for our action; freedom is the spiritual activity of penetrating with consciousness our own nature and that of the world,^[62] and the real activity of acting in full consciousness.^[37]:133–4 This includes overcoming influences of both heredity and environment: "To be free is to be capable of thinking one's own thoughts – not the thoughts merely of the body, or of society, but thoughts generated by one's deepest, most original, most essential and spiritual self, one's individuality."^[7]

Steiner affirms Darwin's and Haeckel's evolutionary perspectives but extends this beyond its materialistic consequences; he sees human consciousness, indeed, all human culture, as a product of natural evolution that transcends itself. For Steiner, nature becomes self-conscious in the human being. Steiner's description of the nature of human consciousness thus closely parallels that of Solovyov:^[63]

In human beings, the absolute subject-object appears as such, i.e. as pure spiritual activity, containing all of its own objectivity, the whole process of its natural manifestation, but containing it totally ideally – in consciousness....The subject knows here only its own activity as an objective activity (sub specie object). Thus, the original identity of subject and object is restored in philosophical knowledge.^[64]

Spiritual science[link]

In his earliest works, Steiner already spoke of the "natural and spiritual worlds" as a unity.^[22] From 1900 on, he began lecturing about concrete details of the spiritual world(s), culminating in the publication in 1904 of the first of several systematic presentations, his Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos, followed by How to Know Higher Worlds (1904/5), Cosmic Memory (a collection of articles written between 1904 and 1908), and An Outline of Esoteric Science (1910). Important themes include:

• the human being as body, soul and spirit;
• the path of spiritual development;
• spiritual influences on world-evolution and history; and
• reincarnation and karma.

Steiner emphasized that there is an objective natural and spiritual world that can be known, and that perceptions of the spiritual world and incorporeal beings are, under conditions of training comparable to that required for the natural sciences, including self-discipline, replicable by multiple observers. It is on this basis that spiritual science is possible, with radically different epistemological foundations than those of natural science.

For Steiner, the cosmos is permeated and continually transformed by the creative activity of non-physical processes and spiritual beings. For the human being to become conscious of the objective reality of these processes and beings, it is necessary to creatively enact and reenact, within, their creative activity. Thus objective spiritual knowledge always entails creative inner activity.^[22] Steiner articulated three stages of any creative deed:^{[37]:Pt II, Chapter 1}

• Moral intuition: the ability to discover or, preferably, develop valid ethical principles;
• Moral imagination: the imaginative transformation of such principles into a concrete intention applicable to the particular situation (situational ethics); and
• Moral technique: the realization of the intended transformation, depending on a mastery of practical skills.

Steiner termed his work from this period on Anthroposophy. He emphasized that the spiritual path he articulated builds upon and supports individual freedom and independent judgment; for the results of spiritual research to be appropriately presented in a modern context they must be in a form accessible to logical understanding, so that those who do not have access to the spiritual experiences underlying anthroposophical research can make independent evaluations of the latter's results.^[37] Spiritual training is to support what Steiner considered the overall purpose of human evolution, the development of the mutually interdependent qualities of love and freedom.^[7]

Steiner and Christianity[link]

In 1899 Steiner experienced what he described as a life-transforming inner encounter with the being of Christ; previously he had little or no relation to Christianity in any form. Then and thereafter, his relationship to Christianity remained entirely founded upon personal experience, and thus both non-denominational and strikingly different from conventional religious forms.^[7] Steiner was then 38, and the experience of meeting the Christ occurred after a tremendous inner struggle. To use Steiner's own words the "experience culminated in my standing in the spiritual presence of the Mystery of Golgotha in a most profound and solemn festival of knowledge."^[65]

Christ and human evolution[link]

Steiner describes Christ's being and mission on earth as having a central place in human evolution:^[66]

The being of Christ is central to all religions, though called by different names by each.

Every religion is valid and true for the time and cultural context in which it was born.

Historical forms of Christianity need to be transformed considerably in our times in order to meet the on-going evolution of humanity.

Steiner saw this being that unifies all religions – and not a particular religious faith – as the central force in human evolution. He understood Christ's incarnation as a historical reality, and a pivotal point in human history, however. The "Christ Being" is for Steiner not only the Redeemer of the Fall from Paradise, but also the unique pivot and meaning of earth's "evolutionary" processes and of all human history.^[66] In Steiner's esoteric cosmology, the spiritual development of humanity is interwoven and inseparable from the cosmological development of the universe. Continuing the evolution that led to humanity being born out of the natural world, the Christ being brings the impulse enabling humanity's conscious ascent into the spiritual worlds. ^[67]

To be "Christian" is, for Steiner, a search for balance between polarizing extremes^[66]:102–3 and the ability to manifest love in freedom.^[7]

Divergence from conventional Christian thought[link]

Steiner's views of Christianity diverge from conventional Christian thought in key places, and include gnostic elements.^[59] One of the central points of divergence is found in Steiner's views on reincarnation and karma.

Steiner also posited two different Jesus children involved in the Incarnation of the Christ: one child descended from Solomon, as described in the Gospel of Matthew; the other child from Nathan, as described in the Gospel of Luke.^[48] He references in this regard the fact that the genealogies in these two gospels list twenty-six (Luke) to forty-one (Matthew) completely different ancestors for the generations from David to Jesus. See Genealogy of Jesus for alternative explanations of this radical divergence.

Steiner's view of the second coming of Christ is also unusual. He suggested that this would not be a physical reappearance, but rather, meant that the Christ being would become manifest in non-physical form, in the "etheric realm" – i.e. visible to spiritual vision and apparent in community life – for increasing numbers of people, beginning around the year 1933. He emphasized that the future would require humanity to recognize this Spirit of Love in all its genuine forms, regardless of how this is named. He also warned that the traditional name, "Christ", might be used, yet the true essence of this Being of Love ignored.^[59]

The Christian Community[link]

In the 1920s, Steiner was approached by Friedrich Rittelmeyer, a Lutheran pastor with a congregation in Berlin. Rittelmeyer asked if it was possible to create a more modern form of Christianity. Soon others joined Rittelmeyer – mostly Protestant pastors and theology students, but including several Roman Catholic priests. Steiner offered counsel on renewing the sacraments of their various services, combining Catholicism's emphasis on the rites of a sacred tradition with the emphasis on freedom of thought and a personal relationship to religious life. He dubbed this "modern, Johannine Christianity".^[48]

Steiner made it clear, however, that the resulting movement for the renewal of Christianity, which became known as "The Christian Community", was a personal gesture of help to a movement founded by Rittelmeyer and others independently of the Anthroposophical Society.^[48] The distinction was important to Steiner because he sought with Anthroposophy to create a scientific, not faith-based, spirituality.^[66] For those who wished to find more traditional forms, however, a renewal of the traditional religions was also a vital need of the times.

Reception and controversy[link]

Steiner's work has influenced a broad range of noted personalities. These include the philosophers Albert Schweitzer, Owen Barfield and Richard Tarnas;^[22] the writers Saul Bellow,^[68] Michael Ende,^[69] Selma Lagerlöf,^[70] Andrej Belyj,^[71][72] David Spangler,^{[citation needed]} and William Irwin Thompson;^[22] the artists Josef Beuys,^[73] Wassily Kandinsky,^[74][75] and Murray Griffin;^[76] actor and acting teacher Michael Chekhov;^[77] cinema director Andrei Tarkovsky;^[78] and conductor Bruno Walter.^[79] Olav Hammer, though sharply critical of esoteric movements generally, terms Steiner "arguably the most historically and philosophically sophisticated spokesperson of the Esoteric Tradition."^[80]

Albert Schweitzer wrote that he and Steiner had in common that they had "taken on the life mission of working for the emergence of a true culture enlivened by the ideal of humanity and to encourage people to become truly thinking beings".^[81]

Robert Todd Carroll has said of Steiner that "Some of his ideas on education – such as educating the handicapped in the mainstream – are worth considering, although his overall plan for developing the spirit and the soul rather than the intellect cannot be admired".^[82]

Scientism[link]

Olav Hammer critiques as scientism Steiner's claim to use a scientific methodology to investigate spiritual phenomena based upon his claims of clairvoyant experience.^[80] Steiner regarded the "observations" of spiritual research as more dependable (and above all, consistent) than observations of physical reality yet considered spiritual research as fallible^[12] and, perhaps surprisingly, held the view that anyone capable of thinking logically was in a position to correct errors by spiritual researchers.^[83]

Race and ethnicity[link]

Steiner's work includes both universalist, humanist elements and historically influenced racial assumptions.^[84] Due to the contrast and even contradictions between these elements, "whether a given reader interprets Anthroposophy as racist or not depends upon that reader's concerns."^[85] Steiner considered that every people, by dint of a shared language and culture, has a unique essence, which he called its soul or spirit,^[80] saw race as a physical manifestation of humanity's spiritual evolution and at times discussed race in terms of complex hierarchies largely derived from nineteenth century biology, anthropology, philosophy, and Theosophy, yet he consistently and explicitly subordinated race, ethnicity, gender—indeed, all hereditary factors—to individual factors in development.^[85] For Steiner, human individuality is centered in a person's unique biography, an individuality's experiences and development not bound by a single lifetime, not the qualities of the physical body.^[23] More specifically:

• Steiner occasionally characterized specific races, nations, and ethnicities in ways that have been termed racist by critics^[86] including descriptions of certain races and ethnic groups as flowering, others as backward, destined to disappear, or even degenerate;^[85] and presented explicitly hierarchical views of the spiritual evolution of different races,^[87] including—at times, and inconsistently—portraying the white race, European culture, or Germanic culture as representing the high point of human evolution as of the early 20th century, though describing these as destined to be superseded by future cultures.^[85]

• Throughout his life Steiner consistently emphasized the core spiritual unity of all the world's peoples and sharply criticized racial prejudice. He articulated beliefs that the individual nature of any person stands higher than any racial, ethnic, national or religious affiliation.^[8][48] His belief that race and ethnicity are transient and superficial, not essential aspects of the individual^[85] was partly rooted in his conviction that each individual incarnates in a variety of different peoples and races over successive lives, and that each of us thus bears within him- or herself the heritage of many races and peoples.^[85][88] Toward the end of his life, Steiner predicted that race will rapidly lose any remaining significance for future generations.^[85] In Steiner's view, culture is universal, and explicitly not ethnically based; he saw Goethe and idealist philosophy, in particular, as the source of ideas that could be drawn upon by any culture, and vehemently critiqued imperialism.^[89]

In the context of his ethical individualism, Steiner considered "race, folk, ethnicity and gender" to be general, describable categories into which individuals may choose to fit, but from which free human beings can and will liberate themselves.^[23]

Judaism[link]

During the years when Steiner was best known as a literary critic, he published a series of articles attacking various manifestations of antisemitism^[90] and criticizing some of the most prominent anti-Semites of the time as "barbaric" and "enemies of culture".^[91] On a number of occasions, Steiner suggested that Jewish cultural and social life had lost all contemporary relevance^[92] and promoted full assimilation of the Jewish people into the nations in which they lived. This stance has come under severe criticism in recent years.^[85]