Fink explores how Goethe's scientific activities contributed to the growing literature in the history and philosophy of science.

Examines Goethe's neglected but sizable body of scientific work, considers the philosophical foundations of his approach, and applies his method to the real world of nature.

of him in like measure within myself, that is my highest wish. This noble individual was not conscious of the fact that at that very moment the divine within him and the divine of the universe were most intimately united. So, for Goethe, the resonance with a natural rationality seems part of the genius of modern science. Einstein's 'cosmic religion', which reflects Spinoza, also echoes Goethe's remark (Ibid. , Item 575 from 1829): Man must cling to the belief that the incomprehensible is comprehensible. Else he would give up investigating. But how far will Goethe share the devotion of these cosmic rationalists to the beautiful harmonies of mathematics, so distant from any pure and 'direct observation'? Kepler, Spinoza, Einstein need not, and would not, rest with discovery of a pattern within, behind, as a source of, the phenomenal world, and they would not let even the most profound of descriptive generalities satisfy scientific curiosity. For his part, Goethe sought fundamental archetypes, as in his intuition of a Urpjlanze, basic to all plants, infinitely plastic. When such would be found, Goethe would be content, for (as he said to Eckermann, Feb. 18, 1829): . . . to seek something behind (the Urphaenomenon) is futile. Here is the limit. But as a rule men are not satisfied to behold an Urphaenomenon. They think there must be something beyond. They are like children who, having looked into a mirror, turn it around to see what is on the other side.

Goethe is best known for his color theory, but he was also an accomplished, well-rounded scientist who studied and wrote on anatomy, geology, botany, zoology, and meteorology. This book gathers, in the words of Goethe, his key ideas on nature, science and scientific method. It was Goethe belief that we should study nature and our world as people who are at home here, rather than as separate and alien from our own environment. He adopted a qualitative approach to science--one at odds with the quantitative methods of Newton, which were equally popular in his day. His is a sensitive science that includes our interrelationship with nature. Today, his ideas have been given special attention by scientists such as Adolf Portmann and Werner Heisenberg. Science, as conceived by Goethe, is as much a path of inner development as it is a way of accumulating knowledge. It thus involves a rigorous training of our faculties for observation and thinking. From a Goethean perspective, our modern ecological crisis is a crisis of relationship to nature. In this anthology, Jeremy Naydler provides the first systematic arrangement of extracts from Goethe's major scientific works. They give us a clear picture of Goethe's fundamentally unique approach to scientific study of the natural world. These extracts are fascinating and essential reading for anyone who believes we should regain our lost spiritual connection to nature.

"In the course of every human life, moments come -- often so quietly as to be almost unrecognized -- that are so subtle and unobtrusive, they pass without one being fully aware of them. These moments are like the gentle tones of birds singing in their sleep, the faint sound of a bell ringing far away, or the gentle touch of an invisible hand. "Nevertheless, all these moments, perceived or unperceived, are manifestations of destiny in each human life, 'the evidence of things not seen.' They express the secret language of the heart and invite one to begin a journey. They involve taking important steps on a life path, which one senses instinctively will ultimately lead to the light of one's own higher self and into the world of spiritual reality, the 'land' where the real foundations of life purposes are to be found. Thus, one sets out on a path that can lead to the unfolding of the unique mystery of each individual life story. Such is the substance of the journey described in these pages." --Paul Marshall Allen Paul Allen was born into a Quaker family on June 26, 1913, in the small upstate New York village of Conquest. The life that followed was as varied outwardly as it was deeply committed inwardly to following a path of knowledge. He was a teacher, actor, writer, and publisher, each role connecting him with the world as a "Rosicrucian soul." For Paul, the most important event of destiny occurred when he encountered Rudolf Steiner's spiritual science through the actor Michael Chekhov, leading Paul to dedicate his life to Anthroposophy as a path of inner knowledge and activity in the world. In A Rosicrucian Soul, Russell Pooler takes the reader on a journey through the life of a man who profoundly affected everyone he encountered. During the early days of Anthroposophy in North America, Paul delved deeply into Rudolf Steiner's works and became the "first American-born anthroposophic lecturer," traveling across the continent and bringing the few, far-flung Anthroposophic Society members in North America a greater sense of unity and purpose. In New York City, with Bernie Garber, he began publishing the works of Rudolf Steiner and, with Carlo Pietzner, compiled A Christian Rosenkreutz Anthology. Paul Allen eventually started his own publishing company, St. George Book Service, a mail-order book business in western Massachusetts. Later, destiny took Paul and his wife, architect Joan deRis Allen, to Camphill villages in the British Isles and Norway, where they lived, as Paul produced numerous plays, the most significant of which were Rudolf Steiner's Four Mystery Dramas. Throughout this life story, as outer events unfold, the reader is guided to a sense of the inner activities of this very Rosicrucian soul and, perhaps more important, to glimpses of how each of us affects each other through our inner struggles and consequent actions.

"All art should become science and all science art; poetry and philosophy should be made one." Friedrich Schlegel's words perfectly capture the project of the German Romantics, who believed that the aesthetic approaches of art and literature could reveal patterns and meaning in nature that couldn't be uncovered through rationalistic philosophy and science alone. In this wide-ranging work, Robert J. Richards shows how the Romantic conception of the world influenced (and was influenced by) both the lives of the people who held it and the development of nineteenth-century science. Integrating Romantic literature, science, and philosophy with an intimate knowledge of the individuals involved—from Goethe and the brothers Schlegel to Humboldt and Friedrich and Caroline Schelling—Richards demonstrates how their tempestuous lives shaped their ideas as profoundly as their intellectual and cultural heritage. He focuses especially on how Romantic concepts of the self, as well as aesthetic and moral considerations—all tempered by personal relationships—altered scientific representations of nature. Although historians have long considered Romanticism at best a minor tributary to scientific thought, Richards moves it to the center of the main currents of nineteenth-century biology, culminating in the conception of nature that underlies Darwin's evolutionary theory. Uniting the personal and poetic aspects of philosophy and science in a way that the German Romantics themselves would have honored, The Romantic Conception of Life alters how we look at Romanticism and nineteenth-century biology.

Sepper shows that the condemnation of Goethe's attacks on Newton has been based on erroneous assumptions about the history of Newton's theory.

Better known as a poet and dramatist, Johann Wolfgang von Goethe (1749-1832) was also a learned philosopher and natural scientist. Astrida Orle Tantillo offers the first comprehensive analysis of his natural philosophy, which she contends is rooted in creativity. Tantillo analyzes Goethe's main scientific texts, including his work on physics, botany, comparative anatomy, and metereology. She critically examines his attempts to challenge the basic tenets of Newtonian and Cartesian science and to found a new natural philosophy. In individual chapters devoted to different key principles, she reveals how this natural philosophy--which questions rationalism, the quantitative approach to scientific inquiry, strict gender categories, and the possibility of scientific objectivity--illuminates Goethe's standing as both a precursor and critic of modernity. Tantillo does not presuppose prior knowledge of Goethe or science, and carefully avoids an overreliance on specialized jargon. This makes The Will to Create accessible to a wide audience, including philosophers, historians of science, and literary theorists, as well as general readers.

This collection of Steiner's introductions to Goethe's works re-visions the meaning of knowledge and how we attain it. Goethe had discovered how thinking could be applied to organic nature and that this experience requires not just rational concepts but a whole new way of perceiving. In an age when science and technology have been linked to great catastrophes, many are looking for new ways to interact with nature. With a fundamental declaration of the interpenetration of our consciousness and the world around us, Steiner shows how Goethe's approach points the way to a more compassionate and intimate involvement with nature.