Relevant bibliographies by topics / Rudolf Steiner

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Academic literature on the topic 'Rudolf Steiner'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 March 2023

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Journal articles on the topic "Rudolf Steiner"

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Paull, John. "The Library of Rudolf Steiner: The Books in English." Journal of Social and Development Sciences 9, no. 3 (October 19, 2018): 21–46. http://dx.doi.org/10.22610/jsds.v9i3.2475.

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The New Age philosopher, Rudolf Steiner (1861-1925), was the most prolific and arguably the most influential philosopher of his era. He assembled a substantial library, of approximately 9,000 items, which has been preserved intact since his death. Most of Rudolf Steiner’s books are in German, his native language however there are books in other languages, including English, French, Italian, Swedish, Sanskrit and Latin. His library hosts more books in English than in any other foreign language. Steiner esteemed English as “a universal world language”. The present paper identifies 327 books in English in Rudolf Steiner’s personal library. Fifty percent of the English-language books identified are categorized as Theosophy (n=164). Rudolf Steiner was the General Secretary of the German branch of the Theosophy Society from 1902, and he hived off his own Anthroposophy Society in 1912. The present study reveals that Steiner maintained his interest in theosophy throughout his life as he stayed up to date with the proliferating portfolio of Theosophy publications. The publication dates of Steiner’s Theosophy collection range from 1877 to 1923. The leading exponents of Theosophy in his day are well represented in Steiner’s collection, including Annie Besant (n=61), Charles Lead beater (n=13), William Westcott (n=13) and Helena Blavatsky (n=10). Of the other 50% of the Anglo-books identified, 20% are in the category of Religion (n=67), 10% are Social Science (n=33), 6% are Philosophy (n=21), 4% are Science (n=13), and 3% each are Anthroposophy (n=11), History (n=9) and Arts (n=9). The publication dates of Steiner’s Anglo-books span the period 1659 to 1925. This demonstrates that Steiner was acquiring Anglo-books right to the end of his life. Steiner’s library throws light on the development of the thoughts of this remarkable individual and the present paper reveals Steiner’s engagement throughout his life with the world of Anglo-publishing and thought.
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Oppedisano, Francesca Rachele. "Rudolf Steiner." Mnemosyne, no. 7 (October 15, 2018): 10. http://dx.doi.org/10.14428/mnemosyne.v0i7.13833.

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Il filosofo austroungarico Rudolf Steiner (Kraljevec 1861- Dornach 1925) tra il 1882 e il 1897 è chiamato a curare la pubblicazione degli scritti scientifici di Wolfgang Goethe per la Deutsche National-Literatur. Lo studio delle opere di Goethe si offre alla sensibilità di Steiner come il principio di una nuova e moderna visione del mondo in cui filosofia, scienza e arte si possono efficacemente integrare nel processo conoscitivo. Goethe rappresenta per Steiner l’artista che ha sentito la necessità di passare dall’attività poetica allo studio scientifico per scoprire che « l’arte è una delle rivelazioni della legge primordiale del mondo; la scienza l’altra ». Da qui ne deriva per Steiner l’elaborazione di un sapere che pensa la natura come teorema e l’arte come problema.
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Smart, Julie. "Rudolf Steiner." Practical Pre-School 2012, no. 135 (April 2012): 16–17. http://dx.doi.org/10.12968/prps.2012.1.135.16.

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Ullrich, Heiner. "Rudolf Steiner." Prospects 24, no. 3-4 (September 1994): 555–72. http://dx.doi.org/10.1007/bf02195288.

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Paull, John. "Rudolf Steiner: From Theosophy to Anthroposophy (1902-1913)." European Journal of Theology and Philosophy 2, no. 5 (September 26, 2022): 8–17. http://dx.doi.org/10.24018/theology.2022.2.5.74.

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The Theosophical Society, founded in New York in 1875, was, at the turn of the Twentieth Century, a global phenomenon with 100,000 members. New Age philosopher Dr Rudolf Steiner (1861-1925) was appointed as the first Secretary General of the German Section of the Theosophical Society on 19 October 1902. The Theosophical Society offered Rudolf Steiner a platform, a ready-made audience, infrastructure, and the insider experience of the world’s leading New Age spiritual society. The success of the Theosophical Society demonstrated that there was a public appetite to hear about reincarnation, karma, maya, kamaloca, and other Eastern and alternative spiritual ideas. The Theosophical Society provided Rudolf Steiner a capable, multilingual, and determined personal assistant, Marie von Sivers (1867-1948). For Rudolf Steiner the Theosophical Society offered the perfect training ground for what would be, a decade later, his life’s work, the Anthroposophical Society. Rudolf Steiner grew the membership of the German Section of the Theosophical Society from 377 in 1905 to 3,702 in 1913. He earned cash from ticketing of his lectures and his Mystery plays, and from book sales of his personal publishing house, ‘Philosophisch-Theosophischer Verlag’. Another enterprise, the ‘Johannes-Bau-Verein’ (Johannes Building Association) was founded in 1911, independent of the Theosophical Society, to build a theatre in Munich to present Rudolf Steiner's plays. The building application was rejected by the Munich municipal authorities in 1912. The resistance to a build in Munich, provided impetus for the move to build in Dornach, Switzerland. The Anthroposophical Society was founded 28 December 1912 in Cologne, Germany. Most of the members of the German Section of the Theosophical Society members followed Rudolf Steiner into the Anthroposophical Society. The Theosophical Society expelled Rudolf Steiner from the Theosophical Society on 7 March 1913. The foundation stone for the Goetheanum (then still called the ‘Johannesbau’) was laid 20 September 1913. The Theosophical Society had served as the ideal prototype and springboard for founding and growing the Anthroposophical Society.
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Davidson, Jonathan, and Mark J. Eisen. "Rudolf Steiner (1861–1925)." American Journal of Psychiatry 163, no. 11 (November 2006): 1897. http://dx.doi.org/10.1176/ajp.2006.163.11.1897.

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Keller, Georg v. "Homöopathie bei Rudolf Steiner." Zeitschrift für Klassische Homöopathie 29, no. 05 (April 2, 2007): 191–97. http://dx.doi.org/10.1055/s-2006-938143.

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House, Richard. "Writings of Rudolf Steiner." Self & Society 45, no. 1 (January 2, 2017): 61. http://dx.doi.org/10.1080/03060497.2017.1299404.

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Eriksen, Trond Berg. "Rudolf Steiner i idéhistorisk lys." Kirke og Kultur 116, no. 02 (June 30, 2011): 153–67. http://dx.doi.org/10.18261/issn1504-3002-2011-02-07.

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Baranowska, Marta, and Paweł Fiktus. "Rudolf Steiner o wolności człowieka." Kultura i Edukacja 117, no. 3 (September 30, 2017): 29–42. http://dx.doi.org/10.15804/kie.2017.03.02.

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Dissertations / Theses on the topic "Rudolf Steiner"

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Ohlenschläger, Sonja. "Rudolf Steiner (1861-1925) : das architektonische Werk /." Petersberg : Michaël Imhof Verlag, 1998. http://catalogue.bnf.fr/ark:/12148/cb39123489m.

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Mottais, Alain. "L’ésotérisme, la gnose, Rudolf Steiner et l’Inde." Thesis, Université de Lorraine, 2018. http://www.theses.fr/2018LORR0209.

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L’originalité de la pensée de Rudolf Steiner, née dans la mouvance de la société théosophique est d’aller vers l'universalité, en dépit de critiques pas toujours fondées. En effet, la pensée de Steiner est au confluent de l’Europe, de l’Egypte, de la Perse et de l’Inde. A la fois pensée ésotérique, occulte et mystique, elle est intrinsèquement gnostique. Enseignement de sagesse, la gnose désigne un concept tout à la fois philosophique et religieux qui permet le salut de l’âme par une connaissance directe de la divinité. Dans son effort de connaissance à vocation universelle, le gnostique inclut les particularités historiques inclues tant dans le brahmanisme, que dans la chrétienté, l’islam et le judaïsme. A l’instar des Hindous, Steiner concevait l'Histoire comme le résultat des expériences de l’évolution individuelle, qui se déroulent au travers de nombreuses existences ou incarnations successives. Le monde spirituel lui apparaissait relié au monde physique par l'intermédiaire de la pensée humaine et il a décrit le système anthroposophique, la « sagesse de l’homme », tel un chemin de connaissance, allant de l'être humain, vers l’aspect spirituel de l'univers. Le cheminement de la gnose hindoue jusqu’aux idées de Steiner est développé dans cette thèse. Les rapports entre gnose, ésotérisme, mystique, religion, et occultisme, L’expérience mystique relatant un rapport avec le divin, de par sa nature difficilement communicable, par lequel l'âme humaine accèderait à une rencontre directe avec la source primordiale fut également un des thèmes étudiés par l’anthroposophe
The originality of Rudolf Steiner's thought, influenced by Theosophical Society, is to go to the universality of mankind, in spite of open criticisms that do not always correspond to reality. In fact, Steiner's Gnostic thought has been deeply influenced by European and Eastern Philosophical currents of Esotericism, Occultism and Mysticism. Gnosis is a reference to Philosophical and Religious concepts that allow soul salvation through a direct link to God. Ithas a universal vocation, and Gnosticism includes historical aspects included in Brahmanism, Christianity, Islam and Judaism. As Hindus believed so, Steiner conceived Human History as the result of the experiences of individual evolution, which took place after many human incarnations. The spiritual world was according to Rudolf Steiner connected to the physical world with human thought and the history of the anthroposophic systems, that he called "Human Wisdom", as a path of knowledge, going from human beings, towards universal spiritual aspects. The path of Hindu gnosis to the ideas of Steiner and the relationship between Gnosis, Esotericism, Mysticism, Religion and Occultism are developed in this study. The theme of the encounter with a primordial source was dear to the philosopher
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Mowday, Glennis A. Steiner Rudolf. "Steiner education in Australia : maintaining an educational theory given the necessity of practice : Glenaeon Rudolf Steiner School, Sydney, 1957-2000 /." Glenaeon Rudolf Steiner School website, 2004. http://www.glenaeon.nsw.edu.au.

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Mutarelli, Sandra Regina Kuka. "Os quatro temperamentos na antroposofia de Rudolf Steiner." Pontifícia Universidade Católica de São Paulo, 2006. http://tede2.pucsp.br/handle/handle/13341.

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Made available in DSpace on 2016-04-28T14:16:26Z (GMT). No. of bitstreams: 1 Quatro Temperamentos_Antroposofia_Steiner.pdf: 886113 bytes, checksum: 7de78798c24d5783bdf1cbb4f783724c (MD5) Previous issue date: 2006-06-21
Estudo das idéias de Rudolf Steiner acerca dos quatro temperamentos, dentro de seu contexto histórico, procurando verificar até que ponto existem semelhanças e diferenças entre as concepções de Steiner e o conceito dos quatro temperamentos que faz parte da antiga tradição hipocrático-galênica
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Bideau, Paul-Henri. "Rudolf Steiner et les fondements goethéens de l'anthroposophie." Paris 4, 1990. http://www.theses.fr/1989PA040134.

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"Jusqu'en 1897, l'œuvre de Rudolf Steiner (1861-1925), fondateur, après 1900, de l'anthroposophie, se déploie dans deux directions: a) étude de la pensée scientifique de Goethe dans la perspective, alors très intempestive, de l'unité organique de son génie. Steiner cherche l'origine de cette unité dans l'attitude fondamentale de Goethe face au monde et l'explicite en une weltanschauung (1886-1897) qui place celui-ci de plain-pied avec les controverses scientifiques (réception du darwinisme, p. Ex) et philosophiques (autour du néokantisme p. Ex. ) De l'époque: b) élaboration d'une "philosophie de la liberté" (1881-1893): l'expérience intérieure de l'activité pensante fonde un "idéalisme objectif" qui affranchit la connaissance du dogmatisme de la chose en soi sous toutes ses formes et libère l'action de tout impératif catégorique émanant d'une transcendance. Indissociables, anthropocentrisme goethéen et "individualisme éthique" répondent a l'interrogation constante de Steiner qui, à vienne comme à Weimar, vit intensément le problème de la modernité: comment "justifier l'expérience spirituelle devant la conscience moderne"? Ne à la fois dans la continuité et par une métamorphose de la pensée goethéenne, le "goethéanisme" dont Steiner esquisse les possibles prolongements esthétiques (1888), voire sociaux (1884) participe du caractère ésotérique de l'anthroposophie. "
Up until 1897 the work of Rudolf Steiner, who after 1900 founded anthroposophy, follows a twofold purpose: a) a study of Goethe’s scientific thought, carried on much against the grain at the time in terms of the organic unity of the latter's genius. Steiner investigates Goethe’s basic world view as the origin of the said unity which he makes clear in a weltanschauung that puts Goethe on a level with current controversial issues, both scientific (the attitude towards Darwinism) and philosophical (over neo-Kantianism) - b) the building up of a "philosophy of freedom", i. E. The inner experience of spiritual activity as basis for an "objective idealism" which releases cognition from the dogmatic dictates of a thing per se in any shape and sets the human deed free from any categorical imperative originating in some transcendence. - Goethe’s anthropocentric conception cannot be separated from "ethical individualism" and both provide an answer to Steiner’s never ceasing question as he keenly experiences the problem of modernity, viz. How is spiritual experience to be justified in the eye of modern consciousness? As a consequence and a metamorphosis of Goethe’s thought, "goetheanism", whose potential developments in the aesthetic and possibly in the social field Steiner outlines, partakes of the esoteric nature of anthroposophy
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Klingler, Wolfgang. "Rudolf Steiners Menschenbild im Spannungsfeld zwischen Philosophie und Okkultismus /." [Basel] : [s.n.], 1986. http://catalogue.bnf.fr/ark:/12148/cb349821377.

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JULLIARD, CHRISTIAN. "Bases methodologiques et presentation de la medecine anthroposophique." Université Louis Pasteur (Strasbourg) (1971-2008), 1992. http://www.theses.fr/1992STR1M179.

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González, Pérez Óscar. "Bipolaridad y libertad en la filosofía de Rudolf Steiner." Doctoral thesis, Universitat de Barcelona, 2018. http://hdl.handle.net/10803/482036.

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A lo largo de este trabajo de investigación se van a analizar las raíces del concepto de bipolaridad y su relación con la idea de libertad tal y como ha sido desarrollada por el filósofo Rudolf Steiner. Comenzaremos con una investigación acerca de la idea de libertad en el siglo XIX y las influencias filosóficas que partiendo de Kant y Hegel han llevado a Rudof Steiner a elaborar su particular concepción acerca de la libertad humana. A continuación iremos señalando las sucesivas influencias históricas que han forjado en la filosofía de Rudolf Steiner la relación entre la bipolaridad y la libertad. Continuaremos con un análisis de la teoría del conocimiento de Goethe, que es en la que se basa el aparato filosófico de Steiner, con la intención de fundamentar gnoseológicamente la posibilidad de la libertad Partiendo de la mitología y la filosofía griegas analizaremos la contribución de las estructuras de sizigia que se encuentran en el gnosticismo y el maniqueísmo en la elaboración del concepto de bipolaridad en la filosofía de Steiner. Siguiendo el hilo cronológico que la propia obra de Rudolf Steiner señala de manera clara abordaremos la manera en que el misticismo renacentista ha contribuido a desarrollar la idea de bipolaridad a través de los conceptos de subjetividad y objetividad desde un punto de vista emocional y gnoseológico. La gran influencia de Rudolf Steiner en cuanto a destacar la bipolaridad como una estructura fundamental a la hora de abordar el estudio de los fenómenos ha sido Goethe. Para arrojar luz sobre la importancia estructural de la idea de bipolaridad pondremos de relieve los enunciados y conclusiones de Goethe que Steiner ha hecho suyos partiendo de los estudios del poeta acerca de las plantas y la luz, y de la relación entre Fausto y Mefistófeles. A través de un análisis de la evolución del idealismo alemán tal y como ha sido desarrollado por Fichte, Schelling y Hegel, destacaremos las influencias que a nivel metodológico y axiomático han contribuido a fundamentar filosóficamente la relación entre la bipolaridad y la construcción de la idea de Yo en la filosofía de Rudolf Steiner. Finalmente desarrollaremos ampliamente la idea de libertad en relación con el pensamiento intuitivo tal y como ha sido elaborada por Rudolf Steiner en su obra “La filosofía de la libertad. Líneas de una concepción moderna del mundo” (1894). Asimismo pondremos de relieve la relación entre la bipolaridad, la libertad y la resolución de su movimiento en el concepto de tripartición tal y como fue propuesto por Rudolf Steiner desde un punto de vista individual y social.
Throughout this research work we will analyze the roots of the concept of bipolarity and its relationship with the idea of freedom as it has been developed by the philosopher Rudolf Steiner. We will begin with an investigation about the idea of freedom in the 19th century and the philosophical influences that starting from Kant and Hegel have led Rudof Steiner to elaborate his particular conception about the “Urphänomen” of human freedom. Then we will point out the successive historical influences that have forged in the philosophy of Rudolf Steiner the relationship between bipolarity and freedom. We will continue with an analysis of Goethe's theory of knowledge, which is the basis of Steiner's philosophical approach, with the intention of substantiating the possibility of freedom. Starting from Greek mythology and philosophy we will analyze the contribution of the “syzygy” structures found in Gnosticism and Manichaeism in the elaboration of the concept of bipolarity in Steiner's philosophy. To shed light on the structural importance of the idea of bipolarity we will highlight the statements and conclusions of Goethe that Steiner has made his own from the studies of the poet about plants and light, and the relationship between Faustus and Mephistopheles. Through an analysis of the evolution of German idealism as it has been developed by Fichte, Schelling and Hegel, we will highlight the influences that at a methodological and axiomatic level have contributed to philosophically ground the relationship between bipolarity and the construction of the idea of I in the philosophy of Rudolf Steiner. We will develop widely the idea of freedom as intuitive thinking as it has been elaborated by Rudolf Steiner in his work: "The philosophy of freedom. Lines of a modern conception of the world ". Finally we will develop the practical application of the idea of freedom through the model of social triformation developed by Rudolf Steiner.
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Rothe-neves, Rui. "Frederico Müller, tradutor de Rudolf Steiner: um estudo de caso." Universidade Federal de Minas Gerais, 1998. http://hdl.handle.net/1843/BUBD-9J2KYX.

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Apresenta-se um estudo de caso sobre os procedimentos de tradução utilizados por Frederico i^üller (1898-1982) em suas traduções de obras do filósofo austríaco Rudolf Steiner (1861-1925), fundador da Antroposofia - doutrina que busca ampliar a ciência a partir de uma visão espiritualista do ser humano. Müller foi o primeiro tradutor de Steiner no Brasil e, ao longo de 38 anos (1942-1980), traduziu do alemão e publicou 39 livros, artigos e preleções de Steiner, além de volumes de nove outros autores. O objetivo central é oferecer uma visão detalhada do modo de traduzir de Müller, relacionando-o ao contexto em que surgiu. Para tanto, analisam-se as traduções que Müller fez de obras de Steiner, utilizando entre outros um método computacional de coleta de dados. Mereceu atenção especial o modo como Müller buscou reapresentar os textos de Steiner em português. A análise partiu da opção fundamental pela abordagem descritiva dos procedimentos de tradução utilizados. A investigação baseou-se no modelo conhecido como "Estudos descritivos de Tradução". Procedeu-se ao exame do livro Teosofia (STEINER, 1977), para a coleta dos 'fenômenos de tradução" (cf. TOURY, 1995). Buscou-se então generalizar a importância dos itens para outras obras traduzidas por Müller, coletando informações em um corpus com uma amostra de dez livros (dados: 41694; tipos: 5931; razão t/d: 0.14225), cobrindo um período de 18 anos. Esta metodologia permitiu, por exemplo, levantar todas os neologismos criados por Müller (8,43% do vocabulário total) e avaliar quantitativamente a importância relativa dos procedimentos levantados. Concluiu-se que o fator mais importante dentre os envolvidos nas decisões de Müller no nível ideológico é a noção de uma língua original, indiferenciada. Outros construtos ideológicos importantes são, nesta ordem: autoridade do autor, importância do estilo, autoridade da língua de partida, autoridade do original. No nível poetológico, ou da tradição literária, viu-se que uma das características do sistema de textos filosóficos (a posição de fraqueza do sistema de chegada em relação ao de partida) garante aceitação à inclusão de glossário e notas terminológicas e à formação de palavras em classes abertas, formadas principalmente por prefixação. O nível discursivo é praticamente inexistente, o que se atribui à "hipertrofia" do nível ideológico. O trabalho de tradução de Müller concentrou-se principalmente no nível lingüístico. O uso especial da oriiografia, os neologismos em classes abertas e fechadas, as inversões sintáticas etc. são procedimentos que ele utilizou para realizar textualmente uma tradução que se queria uma reprodução tanto quanto possível isomórfica do original. Os esforços de Müller no nível lingüístico parecem ser os maiores responsáveis por sua rejeição não apenas no "mainstream" editorial no Brasil, como também em círculos antroposóficos. As obras de Steiner foram republicadas em outras traduções, sem menção ao seu trabalho pioneiro. À luz dos estudos contemporâneos de tradução, os esforços de Müller em mimetizar o discurso de Steiner se constituem numa fábrica significante, capaz de fornecer em português invenções como as de Manoel Odorico Mendes em suas traduções de clássicos gregos e as de Haroldo de Campos em sua tradução do Fausto, de Goethe.
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Höhne, Alexander G. "Spiegelmetaphorik in Rudolf Steiners "Vier Mysteriendramen" textsemantische Untersuchungen." Tübingen Basel Francke, 2004. http://deposit.ddb.de/cgi-bin/dokserv?id=2778072&prov=M&dok_var=1&dok_ext=htm.

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Books on the topic "Rudolf Steiner"

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Dahlin, Bo. Rudolf Steiner. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58907-7.

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Rudolf Steiner. London: Continuum International Pub. Group, 2008.

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Steiner, Rudolf. Rudolf Steiner. Berkeley Calif: North Atlantic Books, 2004.

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Bely, Andrey. Reminiscences of Rudolf Steiner. Ghent, N.Y: Adonis Press, 1987.

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Rudolf Steiner in Weimar. Dornach: Verlag am Goetheanum, 1988.

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Steiner, Rudolf. Rudolf Steiner: Essential readings. Wellingborough, Northamptonshire, England: Crucible, 1988.

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Wehr, Gerhard. Rudolf Steiner zur Einfuhrung. Hamburg: Junius, 1994.

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Pehnt, Wolfgang. Rudolf Steiner, Goetheanum, Dornach. [Berlin]: Ernst & Sohn, 1991.

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Axel, Menges, and Dix Thomas, eds. Rudolf Steiner, Goetheanum, Dornach. [Berlin]: Ernst & Sohn, 1991.

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Zeylmans van Emmichoven, F. W. 1893-1961. and Muijers Bart, eds. Rudolf Steiner in Nederland. Amsterdam: Pentagon, 1994.

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Book chapters on the topic "Rudolf Steiner"

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Flömer, Lars. "Steiner, Rudolf." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20311-1.

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Schäfer, Christian. "Rudolf Steiner." In Kindler kompakt Philosophie 19. Jahrhundert, 193–95. Stuttgart: J.B. Metzler, 2016. http://dx.doi.org/10.1007/978-3-476-05536-1_30.

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Zumdick, Wolfgang. "Anthroposophie/Rudolf Steiner." In Joseph Beuys-Handbuch, 285–91. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05792-1_53.

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Gidley, Jennifer M. "Steiner, Rudolf (1861–1925)." In Encyclopedia of the Sciences of Learning, 3188–91. Boston, MA: Springer US, 2012. http://dx.doi.org/10.1007/978-1-4419-1428-6_931.

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Struve, Ulrich. "Rudolf Steiner (1861–1925)." In Der Findling Kaspar Hauser in der Literatur, 144–51. Stuttgart: J.B. Metzler, 1992. http://dx.doi.org/10.1007/978-3-476-03383-3_28.

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Gergely, Elisabeth, and Tobias Richter. "Rudolf Steiner, ein Österreicher." In Wiener Dialoge, 41. Wien: Böhlau Verlag, 2011. http://dx.doi.org/10.7767/boehlau.9783205791126.41.

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Holland, Wendy. "Rudolf Steiner (1861–1925)." In Early Years Pioneers in Context, 79–96. New York, NY : Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315747026-6.

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Martin, Stoddard. "Rudolf Steiner and Anthroposophy." In Orthodox Heresy, 139–64. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-19669-2_7.

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Giese, Cornelia. "Rudolf Steiner, eine kritische Kurzbiografie." In Die Freie Waldorfschule — eine Mogelpackung?, 17–39. Herbolzheim: Centaurus Verlag & Media, 2008. http://dx.doi.org/10.1007/978-3-86226-926-6_2.

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Schäfer, Christian. "Steiner, Rudolf: Die Philosophie der Freiheit." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20312-1.

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Conference papers on the topic "Rudolf Steiner"

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Stoica, Alina mihaela, and Daniela Aducovschi. "USING E-LEARNING SOFTWARE FOR DEVELOPING EURHYTHMY AS A MANNER OF ARTISTIC EXPRESSION FOR PUPILS AND STUDENTS." In eLSE 2013. Carol I National Defence University Publishing House, 2013. http://dx.doi.org/10.12753/2066-026x-13-226.

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Abstract:
Generally speaking, eurhythmy can be defined as a harmonious combination of sounds, words, lines and proportions generating a compositional balance, which is very important for the artistic act. In the context of studying, with the purpose of reaching high interpretative and artistic competencies, eurhythmy is represented by: - developing human bodie's expresivity, the capacity of expresing temporal and spatial dimensions, the harmonious bonding between movement, rhythm, sound and colour; - realising the connexion between the body and the soul. Eurhythmy is an art that wants to express the language and sound through movements. It's first elements were first borned in 1911-1912 with the help of Rudolf Steiner, founder of anthroposophie. There are other sciences that developed during the past few years as the science developed itself in: scenic, pedagogical and curative/remedial eurhythmy. Scenic eurhythmy artistically introduces each new concepts or new skills to be discovered and developed. Eurhytmies itself is an art: it uses the body as a visual representation along with the language, the music and the singing that create the atmosphere. It points out the music intervals and tones and the sound through a falling expresive movement of the arms, hands and body in a dinamic structure. The second side is the didactical one that is willing to streghthen the child according to Waldorf's techniques. During eurhythmy classes, the children make up stories or happenings through meaningfull movements. As they grow up they aquire the ability of controlling their gestures and steps on specific rhythms and special moves. There is also a third domain developed from eurhythmy, which has its own concepts and figures that are used in treating different defficiencies.
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Reports on the topic "Rudolf Steiner"

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Jensen, Niels Rosendal, Jesper Boding, and Christian Christrup Kjeldsen. Didaktisk analyse af Rudolf Steiner skolers læringspraksis i 9. til 12. klasse. Aarhus University, 2012. http://dx.doi.org/10.7146/aul.63.61.

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