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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The book includes a detailed discussion of other branches of Theosophy as well, based on extensive archival research, which will be of great value for scholars whose primary interest lies outside of anthroposophy proper. This notion is popular in exculpatory ex post facto anthroposophist accounts of the Upper Silesia affair, but sharply at odds with the actions and statements of anthroposophists at the time, who sided emphatically with Germany.

A deutschlajd instance of this problem is his treatment of the book-length account of anthroposophy during the Third Reich published by anthroposophist Uwe Werner in The section on Waldorf jelmut is a representative example. Rudolf Steiner German Edition Jan 25, A activation email has been sent to you. Zander’s analysis is premised on a generally sympathetic attitude toward Waldorf’s virtues, but offers ample material for its various critics.

The first Waldorf school was founded in Stuttgart in ; organized anthroposophical medicine began in ; the openly religious arm of the anthroposophist movement, the Christian Community, was launched in ; and biodynamic agriculture was initiated in Theosophical Worldview and Social Practice For historians, it is unremarkable and indispensable.

Popularity Popularity Featured Price: While the racist aspects of Steiner’s theory need not overshadow the rest of his work, they cannot be dismissed as incidental to it.

A study like this should encourage more historical exploration of the cultural resonance of occult worldviews in modern contexts. As a range of recent studies have highlighted, many of the pioneers of scholarship on Western esotericism were themselves sympathizers or practitioners of esoteric paths, an understandable factor in light of the obtuse response so often encountered among mainstream academics dismissive of the entire field. A larger concern, from a scholarly point of view, is not the quality of the work itself but its reception within the anthroposophical milieu.

In Waldorf classrooms, esoteric precepts intersected with mundane educational matters, linked together by a Theosophically derived worldview. Get to Know Us. In an increasingly acrimonious series of mutual recriminations, Steiner broke with the Theosophical Society a decade after joining it, taking most of the German speaking membership with him.


It was not until that Steiner came to embrace Theosophy, a doctrine he had harshly dismissed just a few years before. Zander emphasizes the crucial influence that belief in a spiritual elite and its cosmic mission had on anthroposophist political engagement, and 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.

Sponsored by a wealthy anthroposophical industrialist, the original Waldorf school arose in the wake of World War One. This last point indicates a more serious underlying concern with the book as a whole. On a number of occasions Zander goes out of his way to incorporate worthwhile anthroposophical secondary literature into his analysis. From a historical perspective, several of Zander’s interpretations-for the most part on relatively unimportant points-may reflect insufficient scrutiny of the primary sources.

Beginning with a detailed reconstruction of Steiner’s intellectual itinerary from the s onward, the book traces his development from modest origins on the Austrian periphery through his studies in the natural sciences in Vienna and his incipient literary and philosophical interests.

Zander also confronts the charged question of anthroposophy’s politics, helkut implicit and explicit, in its early years. 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 the movement. Many of xnthroposophie 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 decisions.

Theosophische Weltanschauung und gesellschaftliche Praxis II 2 vols.

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The book offers minutely detailed accounts of the early development of Waldorf pedagogy, anthroposophical medicine, biodynamic farming, and the Christian Community, as anthroposophue as Steiner’s other innovations, including eurythmy and anthroposophical architecture and theater. Steiner was an enormously productive author and speaker. 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.

Peter Staudenmaier is a doctoral candidate in modern European history at Cornell University, currently completing a dissertation on the zandsr movement in Nazi Germany and Fascist Italy.

Zander finds that Steiner assembled the basic components of the new approach to schooling without a substantial prior plan, responding instead to the exigencies of establishing a novel institution under time constraints and with haphazard preparation.


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.

If you have persistent cookies enabled as well, then we will be able to remember you across browser restarts and computer reboots. Theosophische Weltanschauung und gesellschaftliche Praxis Dec 31, We never store sensitive information about our customers in cookies. His followers during this era touted Steiner as “Germany’s savior” and zanver anthroposophy as the answer to the ills of modernity, above all materialism, collectivism, atheism, Western democracy, liberalism, Bolshevism, and cultural degeneration.

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While many of these traits continue to mark Waldorf schools today, Zander’s achievement lies in a meticulous historical contextualization of the disparate factors that gave rise to Steiner education ninety years ago as the best-known instance of applied anthroposophy. 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.

Help us improve our Author Pages by updating your bibliography and submitting a new or current image and biography. Only 1 left in stock – order soon. Only 2 left in stock – order soon. 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.

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Anthroposophie in Deutschland: theosophische Weltanschauung und – Helmut Zander – Google Books

When the expiry date is reached your computer deletes the cookie. ComiXology Thousands of Digital Comics. Zander argues convincingly that Waldorf’s eclectic mixture of methodologies and curricula can only be adequately comprehended against its anthroposophical background, a point hotly anthropksophie between advocates and critics of Waldorf schooling today.

The early anthroposophist movement included a substantial German nationalist component, expressed not primarily in political or economic terms but in spiritual and cultural terms. Zander provides an insightful portrait of the cultivated and ambitious young Steiner, giving particular attention to his involvement with German cultural nationalism against the backdrop of the aging Habsburg empire.