In this groundbreaking book, Nigel Hoffmann shows that understanding the dynamic, living qualities of nature requires artistic capacities. He distinguishes four stages of scientific inquiry that correspond to the four classical elements of Earth, Water, Air, and Fire. Modern analytical science with its causal thinking can be characterized as an Earth mode of cognition. A dynamic approach that follows transformation over time requires a sculptural sense of form and corresponds to the element of Water. The stages of Air and Fire engage yet more vital aspects of nature through musical and poetic capacities. Combining scholarly-scientific acuity with artistic insight, Hoffmann first characterizes these four different ways of knowing. He then applies them, leading us ever more deeply into the dynamic qualities of specific plants, animals, and the landscape they live in. In doing so, he demonstrates how this four-step methodology provides a comprehensive framework for the life sciences. This beautifully illustrated book will appeal to all who are interested in gaining deeper insights into nature. "I put my hopes for the future in such practice because it plants seeds of a life-attuned thinking into the world that can help us to act in more life-engendering ways." --Craig Holdrege (in his foreword) Contents: Art and the Emergence of an Authentic Organic Science Goethe and the Phenomenological Method Toward an Authentic Method in the Life Sciences A Goethean Methodology through the Elemental Modes Earth Cognition--Physical Thinking--the Mechanical Water Cognition -- Imagination -- the Sculptural Air Cognition -- Inspiration -- the Musical Fire Cognition -- Intuition -- the Poetical Evolution as Creative Process The Landscape and its Organs The Human Being and the Evolution of Landscape The Yabby Ponds: A Goethean Study of Place

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.

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.

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.

This book explores how and when biology emerged as a science in Germany. Beginning with the debate about organism between Georg Ernst Stahl and Gottfried Leibniz at the start of the eighteenth century, John Zammito traces the development of a new research program, culminating in 1800, in the formulation of developmental morphology. He shows how over the course of the century, naturalists undertook to transform some domains of natural history into a distinct branch of natural philosophy, which attempted not only to describe but to explain the natural world and became, ultimately, the science of biology.

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.

The history of western metaphysi from Plato onwards is dominated by the dualism of being and appearance. What something really is (its true being) is believed to be hidden behind the 'mere appearances' through which it manifests. Twentieth-century European thinkers radically overturned this foundation. With Martin Heidegger and Hans-Georg Gadamer came a major step towards taking appearance seriously, exploring a way of seeing that draws attention back 'upstream', from what is experienced into the act of experiencing. Understood in this way, perception is a dynamic event, a 'phenomenon', in which the observer participates. Henri Bortoft guides us through this dynamic way of seeing in various areas of experience -- in distinguishing things, the finding of meaning, and the relationship between thought and words. He also explores similarities with Goethe's reflections on the coming-into-being of the living plant. Here, in another reversal of classical thinking, we find that even in their 'diversity of appeareances', living things are not separate but in relation. Diversity is the dynamic unity of life itself. Expanding the scope of his previous book, The Wholeness of Nature, the author shows how Goethean insights combine with the dynamic way of seeing in continental philosophy to offer us an actively experienced 'life of meaning'. This book will be of interest to anyone who wants to understand the contribution and wider implications of modern European thought in the world today.