Dissertations / Theses: '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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4

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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11

Morzadec, Irène. "Connaissance et liberté dans la philosophie de l'éducation de Rudolf Steiner." Thesis, Université Laval, 2014. http://www.theses.ulaval.ca/2014/30456/30456.pdf.

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Le propos de la thèse est de montrer qu’au cœur des problèmes que pose l’éducation aujourd’hui se trouve la question du connaître et de la mort du penser dans des structures mentales intellectuelles abstraites. Le triomphe du nominalisme a entraîné l’oubli de l’expérience de la vérité; la vérité est devenue dépourvue d’intérêt. Évacuée des préoccupations de la science, celle-ci lui préfère l’idée d’efficacité, de système fécond et saturé. Mais tout cela, dira Steiner, n’est qu’un rêve plaqué sur le réel car « l’intellect est pensée automatique et routinière » (La Rencontre des Générations, p. 40) et l’on ne saurait éduquer l’enfant avec cette « pensée automatique et routinière ». Avec les forces mortifères de l’intellect on tue la vie, la passion pour la vie. Alors comment donner place dans l’éducation à l’intellect, à la science, sans en nier les grandes conquêtes; comment concilier cette intelligence abstraite avec la joie qui naît de la liberté créatrice, la joie de l’enfant qui joue et fait de l’être humain pleinement un être humain selon Schiller? Voilà le défi éducatif d’aujourd’hui, un défi que nous n’avons pas su encore relever à l’échelle de nos sociétés modernes et celles-ci se meurent dans l’ennui, le vide, la misère de l’âme avec son cortège de pathologies physiques et psychiques, d’asservissement et de dépendances. Il y a urgence à changer de perspective, à ancrer le “ travail ” de l’école – l’école de la famille, l’école de l’école, l’école de la vie – dans une expérience cognitive holistique de l’être humain et du monde et c’est ce qui sera à montrer. Notre hypothèse de départ, c’est que Steiner a une contribution décisive à faire sur la question de l’éducation, de ses fondements épistémologique et éthique. Du constat des pathologies actuelles de l’éducation devenue elle-même pathogène (Chap. I Mozart assassiné), découle l’idée qu’un secret a été perdu pour la conscience moderne : le chemin qui va de l’apparaître à l’être; et la vie s’est éteinte dans l’abstraction des constructions mentales (Chap. II Le secret perdu). Héritiers de la philosophie kantienne, nous sommes restés paralysés sur l’échelle de la célèbre métaphore de Wittgenstein (Tractatus logico-philosophicus, Proposition 6.54) sans le courage de la rejeter au loin après y être monté – die Leiter wegwerfen –; on est resté avec cette fracture du réel entre l’être et l’apparaître. Pour une éducation holistique de l’être humain il faut une nouvelle gnoséologie, une nouvelle éthique; Steiner propose l’épistémologie goethéenne fondée sur le développement de l’appréhension intuitive de l’archétype et, de son côté, ce qu’il appellera “l’individualisme éthique”, fondé sur le développement de l’intuition morale, un véritable dépassement du kantisme dont les conditions de possibilité seront montrées. (Chap. III Fondements gnoséologiques pour de nouvelles perspectives en éducation). Sur ces fondements l’éducation devient processus de guérison selon les trois grandes étapes de l’enfance et de la jeunesse que sont le développement d’une “volonté connaissante” chez le petit enfant puis du “sentiment connaissant” chez l’enfant de la deuxième enfance et du pouvoir de l’imagination créatrice, (Chap. IV Le pouvoir de l’imagination); enfin du “connaître voulant” de la jeunesse mise en mouvement par la transformation des idées en idéaux (Chap. V Le courage de la vérité). Sciences et techniques de l’éducation sont devenues art de l’éducation, un art qui intègre rigueur de la science et efficacité de la technique, qui repose sur un sens aigu de la responsabilité morale de l’éducateur et de l’enseignant, une responsabilité morale qui exige liberté et collégialité au sein d’une école indépendante de l’état et de la politique, pour être au seul service des enfants et de leur développement. (Chap.VI Sens et responsabilité morale). L’école redevient skolê, lieu d’ “oisiveté” où le devoir de savoir se transforme en joie de connaître et d’agir pour le monde. Là est la raison essentielle pour laquelle les écoles dites Steiner-Waldorf progressent en nombre partout dans le monde de façon exponentielle. La méthode suivie sera davantage “monstrative” que démonstrative car c’est regarder qui fait voir et écouter qui fait entendre. Pour cela il faut abandonner le plus possible le schéma linéaire de la pensée discursive, amener couche par couche, des perspectives qui peu à peu se creusent et s’approfondissent pour conduire à un moment d’attention extrême et d’intuition de l’idée, c’est-à-dire d’un “être-avec-l’idée”. On a alors quitté l’échelle de Wittgenstein. En conclusion, nous sommes partis du constat d’échec de l’éducation aujourd’hui; nous y mettons en évidence la part de l’héritage kantien d’un côté, behavioriste de l’autre et proposons un dépassement gnoséologique et éthique à partir de l’approche goethéenne et steinerienne de la réalité humaine dans son rapport au monde, ouvrant ainsi de nouvelles possibilités pour une véritable éducation holistique qui confère à nouveau sens et propos à la vie, grandeur et dignité à l’être humain et fait de l’école un véritable lieu d’épanouissement et de croissance.

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12

Morzadec-François, Irène. "Connaissance et liberté dans la philosophie de l'éducation de Rudolf Steiner." Doctoral thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25038.

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Le propos de la thèse est de montrer qu’au cœur des problèmes que pose l’éducation aujourd’hui se trouve la question du connaître et de la mort du penser dans des structures mentales intellectuelles abstraites. Le triomphe du nominalisme a entraîné l’oubli de l’expérience de la vérité; la vérité est devenue dépourvue d’intérêt. Évacuée des préoccupations de la science, celle-ci lui préfère l’idée d’efficacité, de système fécond et saturé. Mais tout cela, dira Steiner, n’est qu’un rêve plaqué sur le réel car « l’intellect est pensée automatique et routinière » (La Rencontre des Générations, p. 40) et l’on ne saurait éduquer l’enfant avec cette « pensée automatique et routinière ». Avec les forces mortifères de l’intellect on tue la vie, la passion pour la vie. Alors comment donner place dans l’éducation à l’intellect, à la science, sans en nier les grandes conquêtes; comment concilier cette intelligence abstraite avec la joie qui naît de la liberté créatrice, la joie de l’enfant qui joue et fait de l’être humain pleinement un être humain selon Schiller? Voilà le défi éducatif d’aujourd’hui, un défi que nous n’avons pas su encore relever à l’échelle de nos sociétés modernes et celles-ci se meurent dans l’ennui, le vide, la misère de l’âme avec son cortège de pathologies physiques et psychiques, d’asservissement et de dépendances. Il y a urgence à changer de perspective, à ancrer le “ travail ” de l’école – l’école de la famille, l’école de l’école, l’école de la vie – dans une expérience cognitive holistique de l’être humain et du monde et c’est ce qui sera à montrer. Notre hypothèse de départ, c’est que Steiner a une contribution décisive à faire sur la question de l’éducation, de ses fondements épistémologique et éthique. Du constat des pathologies actuelles de l’éducation devenue elle-même pathogène (Chap. I Mozart assassiné), découle l’idée qu’un secret a été perdu pour la conscience moderne : le chemin qui va de l’apparaître à l’être; et la vie s’est éteinte dans l’abstraction des constructions mentales (Chap. II Le secret perdu). Héritiers de la philosophie kantienne, nous sommes restés paralysés sur l’échelle de la célèbre métaphore de Wittgenstein (Tractatus logico-philosophicus, Proposition 6.54) sans le courage de la rejeter au loin après y être monté – die Leiter wegwerfen –; on est resté avec cette fracture du réel entre l’être et l’apparaître. Pour une éducation holistique de l’être humain il faut une nouvelle gnoséologie, une nouvelle éthique; Steiner propose l’épistémologie goethéenne fondée sur le développement de l’appréhension intuitive de l’archétype et, de son côté, ce qu’il appellera “l’individualisme éthique”, fondé sur le développement de l’intuition morale, un véritable dépassement du kantisme dont les conditions de possibilité seront montrées. (Chap. III Fondements gnoséologiques pour de nouvelles perspectives en éducation). Sur ces fondements l’éducation devient processus de guérison selon les trois grandes étapes de l’enfance et de la jeunesse que sont le développement d’une “volonté connaissante” chez le petit enfant puis du “sentiment connaissant” chez l’enfant de la deuxième enfance et du pouvoir de l’imagination créatrice, (Chap. IV Le pouvoir de l’imagination); enfin du “connaître voulant” de la jeunesse mise en mouvement par la transformation des idées en idéaux (Chap. V Le courage de la vérité). Sciences et techniques de l’éducation sont devenues art de l’éducation, un art qui intègre rigueur de la science et efficacité de la technique, qui repose sur un sens aigu de la responsabilité morale de l’éducateur et de l’enseignant, une responsabilité morale qui exige liberté et collégialité au sein d’une école indépendante de l’état et de la politique, pour être au seul service des enfants et de leur développement. (Chap.VI Sens et responsabilité morale). L’école redevient skolê, lieu d’ “oisiveté” où le devoir de savoir se transforme en joie de connaître et d’agir pour le monde. Là est la raison essentielle pour laquelle les écoles dites Steiner-Waldorf progressent en nombre partout dans le monde de façon exponentielle. La méthode suivie sera davantage “monstrative” que démonstrative car c’est regarder qui fait voir et écouter qui fait entendre. Pour cela il faut abandonner le plus possible le schéma linéaire de la pensée discursive, amener couche par couche, des perspectives qui peu à peu se creusent et s’approfondissent pour conduire à un moment d’attention extrême et d’intuition de l’idée, c’est-à-dire d’un “être-avec-l’idée”. On a alors quitté l’échelle de Wittgenstein. En conclusion, nous sommes partis du constat d’échec de l’éducation aujourd’hui; nous y mettons en évidence la part de l’héritage kantien d’un côté, behavioriste de l’autre et proposons un dépassement gnoséologique et éthique à partir de l’approche goethéenne et steinerienne de la réalité humaine dans son rapport au monde, ouvrant ainsi de nouvelles possibilités pour une véritable éducation holistique qui confère à nouveau sens et propos à la vie, grandeur et dignité à l’être humain et fait de l’école un véritable lieu d’épanouissement et de croissance.
Le propos de la thèse est de montrer qu'au coeur des problèmes que pose l'éducation aujourd'hui se trouve la question du connaître et de la mort du penser dans des structures mentales intellectuelles abstraites. Le triomphe du nominalisme a entraîné l'oubli de l'expérience de la vérité; la vérité est devenue dépourvue d'intérêt. Évacuée des préoccupations de la science, celle-ci lui préfère l'idée d'efficacité, de système fécond et saturé. Mais tout cela, dira Steiner, n'est qu'un rêve plaqué sur le réel car "l'intellect est pensée automatique et routinière" (La Rencontre des Générations, p. 40) et l'on ne saurait éduquer l'enfant avec cette "pensée automatique et routinière". Avec les forces mortifères de l'intellect on tue la vie, la passion pour la vie. Alors comment donner place dans l'éducation à l'intellect, à la science, sans en nier les grandes conquêtes; comment concilier cette intelligence abstraite avec la joie qui naît de la liberté créatrice, la joie de l'enfant qui joue et fait de l'être humain pleinement un être humain selon Schiller? Voilà le défi éducatif d'aujourdřhui, un défi que nous n'avons pas su encore relever à l'échelle de nos sociétés modernes et celles-ci se meurent dans l'ennui, le vide, la misère de l'âme avec son cortège de pathologies physiques et psychiques, d'asservissement et de dépendances. Il y a urgence à changer de perspective, à ancrer le "travail" de l'école - l'école de la famille, l'école de l'école, l'école de la vie - dans une expérience cognitive holistique de l'être humain et du monde et c'est ce qui sera à montrer. Notre hypothèse de départ, c'est que Steiner a une contribution décisive à faire sur la question de l'éducation, de ses fondements épistémologique et éthique. Du constat des pathologies actuelles de l'éducation devenue elle-même pathogène (Chap. I Mozart assassiné), découle l'idée qu'un secret a été perdu pour la conscience moderne : le chemin qui va de l'apparaître à l'être; et la vie s'est éteinte dans l'abstraction des constructions mentales (Chap. II Le secret perdu). Héritiers de la philosophie kantienne, nous sommes restés paralysés sur l'échelle de la célèbre métaphore de Wittgenstein (Tractatus logico-philosophicus, Proposition 6.54) sans le courage de la rejeter au loin après y être monté - die Leiter wegwerfen-; on est resté avec cette fracture du réel entre l'être et l'apparaître. Pour une éducation holistique de l'être humain il faut une nouvelle gnoséologie, une nouvelle éthique; Steiner propose l'épistémologie goethéenne fondée sur le développement de l'appréhension intuitive de l'archétype et, de son côté, ce qu'il appellera "l'individualisme éthique", fondé sur le développement de l'intuition morale, un véritable dépassement du kantisme dont les conditions de possibilité seront montrées. (Chap. III Fondements gnoséologiques pour de nouvelles perspectives en éducation). Sur ces fondements l'éducation devient processus de guérison selon les trois grandes étapes de l'enfance et de la jeunesse que sont le développement d'une "volonté connaissante" chez le petit enfant puis du "sentiment connaissant" chez l'enfant de la deuxième enfance et du pouvoir de l'imagination créatrice, (Chap. IV Le pouvoir de l'imagination); enfin du "connaître voulant" de la jeunesse mise en mouvement par la transformation des idées en idéaux (Chap. V Le courage de la vérité). Sciences et techniques de l'éducation sont devenues art de l'éducation, un art qui intègre rigueur de la science et efficacité de la technique, qui repose sur un sens aigu de la responsabilité morale de l'éducateur et de l'enseignant, une responsabilité morale qui exige liberté et collégialité au sein d'une école indépendante de l'état et de la politique, pour être au seul service des enfants et de leur développement. (Chap.VI Sens et responsabilité morale). L'école redevient skolê, lieu d'"oisiveté" où le devoir de savoir se transforme en joie de connaître et d'agir pour le monde. Là est la raison essentielle pour laquelle les écoles dites Steiner-Waldorf progressent en nombre partout dans le monde de façon exponentielle. La méthode suivie sera davantage "monstrative" que démonstrative car c'est regarder qui fait voir et écouter qui fait entendre. Pour cela il faut abandonner le plus possible le schéma linéaire de la pensée discursive, amener couche par couche, des perspectives qui peu à peu se creusent et s'approfondissent pour conduire à un moment d'attention extrême et d'intuition de l'idée, c'est-à-dire d'un "être-avec-l'idée". On a alors quitté l'échelle de Wittgenstein. En conclusion, nous sommes partis du constat d'échec de l'éducation aujourd'hui; nous y mettons en évidence la part de l'héritage kantien d'un côté, behavioriste de l'autre et proposons un dépassement gnoséologique et éthique à partir de l'approche goethéenne et steinerienne de la réalité humaine dans son rapport au monde, ouvrant ainsi de nouvelles possibilités pour une véritable éducation holistique qui confère à nouveau sens et propos à la vie, grandeur et dignité à l'être humain et fait de l'école un véritable lieu d'épanouissement et de croissance.

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Marambio, Valenzuela Sergio Rómulo Julio. "Diseño de una Moneda Complementaria para la Comunidad del Colegio Rudolf Steiner." Tesis, Universidad de Chile, 2009. http://www.repositorio.uchile.cl/handle/2250/103589.

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El objetivo general del presente trabajo de título es el diseño de una moneda complementaria para la comunidad del Colegio Rudolf Steiner, con objeto de poner en práctica las ideas de Bernard Lietaer en el abordaje de problemáticas como convivencia no sustentable, y para aprovechar oportunidades como obras de infraestructura y crear una red de protección frente a la crisis económica pronosticada para el año 2009, producto de la crisis financiera mundial desatada en el último trimestre del 2008. Se realizó un estudio bibliográfico, donde se entendió los principios que rigen el dinero nacional, y luego se estudiaron diversas monedas complementarias y se revisó el escaso material teórico disponible. Luego, se estudió a la comunidad mediante una metodología del curso Sistemas de Información Administrativos, levantando procesos, entendiendo sus operaciones y valores, reconociendo que había prácticas que no podían cambiarse, lo que era decisivo en cómo sería el diseño de la moneda. Se optó por una moneda de crédito mutuo —bautizada como octal— por ser la que mejor se adaptaba a los valores de la comunidad, por no generar inflación por definición, y por ser el modelo más recomendado. Se puso en circulación entregando a mano alzada a los participantes una determinada cantidad de moneda complementaria respaldada por su oferta de bienes y servicios. Su valor se dio mediante una tabla de referencia que permite desligarla de la moneda nacional. El resultado de la implementación de la moneda fueron transacciones diversas entre los participantes, se creó comunidad y nueva riqueza, donde las redes que se están creando potencian a la comunidad existente. Se recomienda seguir con el proyecto piloto hasta, al menos, a mitad de año, para luego reformular algunos aspectos de la moneda y entrar a la marcha blanca incorporando de lleno al Colegio y a las empresas y negocios de los actores del sistema.

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Okumoto, Yoko. "An alternative possibility of identity development : a discussion of Rudolf Steiner and Waldorf education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0023/MQ50554.pdf.

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Saperstein, Ariella. "Beauty and morality in Schiller's aesthetic education and beyond a study of the Letters on the aesthetic education of man /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/685.

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Olsen, Eden K. "Biodynamic Agriculture: A Valuable Alternative to the Industrial Farming System." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/317.

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Since the Scientific and Industrial revolutions, advancing technologies and cutting-edge science have enabled our society to continually promote a growing global economy. Industrial growth has increasingly become a top priority for most governments, notably in the agricultural realm. The advances towards agricultural industrialization began in the 17th century and escalated during the Green Revolution, which examined the possibility of using synthetic fertilizers and mechanization in farming to decrease labor and improve yields. Although seen as economically beneficial, the shift from an agrarian lifestyle to industrial farming has created an ecological, economic, and ideological crisis to our modern world. This paper aims to examine the problems associated with agricultural industrialization and investigate whether biodynamic agriculture effectively provides a solution to the problems inherent in both conventional and industrial organic agricultural methodology.

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Franciulli, Paula. "O percurso do pensamento de Rudolf Steiner e seu possível lugar no espaço psicológico." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/47/47132/tde-12112015-161312/.

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A psicologia é uma atividade cultural humana de construção do conhecimento (Simão, 2004) e, assim sendo, sabemos da importância de estudar os aspectos históricos e filosóficos que envolvem sua construção. Acompanhamos, portanto, o seu fazer-se ciência, nos colocando diante de uma psicologia que se contextualiza em uma teia de teorias ora conexas ora desconexas, segundo critérios de cientificidade. Esse espaço psicológico se sustenta em dinâmicas tanto de rupturas - devido à diversidade teórica que pode resultar em um campo de dispersão, conforme propõe Figueiredo (2012) - como de unificação da psicologia. Ciente da pluralidade teórica e metodológica existente na psicologia, vejo, portanto, a necessidade de refletir sobre as escolhas do psicólogo por certas correntes, que, como veremos nesta pesquisa, estão intimamente relacionadas às suas experiências cognitiva-emocionais. A proposta neste trabalho foi analisar as bases do pensamento do filósofo Rudolf Steiner (1861-1925), - criador de uma proposta filosófica, a antroposofia, que trata de temas centrais abordados pela psicologia. Para isso, buscou-se a interlocução entre alguns aspectos histórico-culturais da própria construção de conhecimento desse pensador e o fazer da psicologia, procurando situar o espaço ocupado por Steiner dentro daquilo que se compreende como espaço psicológico, segundo Figueiredo (2007). Foram analisados os relatos autobiográficos de Steiner, chamados nesta pesquisa de experiências cognitivo-emocionais, e como tais aspectos podem ter modulado o percurso do seu pensamento. Entre essas experiências está seu diálogo muito próximo com as ideias do poeta e romancista J.W. Goethe, que também recebeu destaque nesta pesquisa, visto que há um interesse na retomada ao pensamento goethiano na atualidade, principalmente no que toca a importância da intuição no desenvolvimento do ser humano. O processo desta pesquisa requereu movimentos de aproximação e distanciamento em especial em relação ao envolvimento da autora com seu objeto de pesquisa (os pensamentos de Steiner), para que se atingisse uma melhor compreensão dos aspectos envolvidos tanto na configuração do psicológico (no sentido de Figueiredo, 2007) como no percurso de Steiner. Tal análise proporcionou à pesquisadora um aprofundamento a respeito de alguns aspectos relativos à escolha por certas correntes de pensamento em psicologia - neste caso, às matrizes compreensivas de inspiração românticas e pós-românticas - e, que são reflexos das experiências histórico-culturais do profissional, orientando-o no espaço contemporâneo tanto para sua prática em consultório como em pesquisa
Psychology is a human activity of knowledge construction (Simão, 2004) and saying that we become aware of how important it is to study the historical and philosophical aspects which permeate its construction. We follow thus, its self-making process, putting ourselves before a psychology which contains a variety of theories either connected or disconnected to it regarding to scientific criteria This psychological dimension holds itself in a dynamic of ruptures which Figueiredo (2012) calls as dispersion field or sometimes even into the idea of the unifying psychology. Knowing that theoretical and methodological plurality I see the necessity for a deeper thinking regarding the psychologist´s choice or empathy towards a certain theory or stream. I believe that such choices are intrinsically connected to his or her cognitive-emotional experiences through life. The proposal of this work was to analyze the fundamental thoughts of Rudolf Steiner (1861-1925), who was the founder of anthroposophy philosophy which deals with some core themes of psychology. A dialogue was sought between some historical-cultural aspects which involved his own path of knowledge construction and the psychology-making. The proposal of this work was to make an attempt to place Steiner´s thoughts into the so called psychology space according to Figueiredo (2007). Steiner´s self- reported episodes were analyzed from his autobiography which I referred here as cognitive-emotional experiences and how those aspects may have shaped his way of thinking. One of those aspects is his very close dialogue with J. W. Goethe´s ideas which also deserved prominence in this research. Nowadays there is a new light upon Goethe´s thinking, mainly in regards to his conception of intuition, so, that is why psychology is also interested and concerned with how intuition can influence human development. Perhaps this will be the contemporaneity of this paper. It was required approximation and distancing movements from the researcher in special to her previous knowledge about Steiner, and in doing so, it has given her a better comprehension about both: psychology construction and Steiner path. As a result, there was a better understanding on how the process of making choice takes place when a psychologist decides on one or the other stream to conduct his professional approach, noticing that there are historical-cultural aspects which lead the psychologists to choose, guiding them either to counseling practice or in the research field

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Lapointe, Chantal. "Les conditions de possibilité de l'éducation vers la liberté : l'approche pédagogique de Rudolf Steiner." Doctoral thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/27567.

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Protocole d'entente entre l'Université Laval et l'Université de Sherbrooke
Cette thèse s’applique à vérifier s’il est possible d’éduquer un enfant de façon à lui ouvrir la voie vers la liberté. Une liberté qui soit l’expression de son ultime humanité sans pour autant le mettre en situation de conflit avec l’univers social. Bien qu’un important détour du côté des fondements théoriques soit incontournable pour préciser ce que nous entendons par liberté et ce sur quoi elle repose, c’est d’un point de vue pratique, comme une éthique appliquée de l’éducation que nous abordons cette question. Il s’agit donc non seulement de voir si la liberté est possible, mais aussi comment on peut passer de la théorie à la réalité dans un cadre éducatif. Plus précisément, c’est à Rudolf Steiner que nous posons la question. C’est dans son cadre conceptuel et dans les fondements et principes directeurs de la pédagogie Waldorf, qu’il a développée, que nous avons cherché les conditions de possibilité d’une éducation vers la liberté. Parce que Rudolf Steiner a fait de la liberté humaine une question fondamentale de toute son œuvre, y compris de son approche éducative. Il s’agit donc de voir comment s’articule le tout, si la philosophie de la liberté trouve son pendant dans la pratique pédagogique telle qu’il la propose. Toutefois pour ne pas demeurer enfermée dans l’univers steinerien et pour nourrir notre réflexion, nous avons soumis les propositions de Steiner aux questions soulevées par Jean-Bernard Paturet dans ce qu’il présente comme « l’aporétique de la raison éducative ». En effet, le contexte éducatif étant particulier en lui-même, il s’y rattache certaines difficultés que Paturet présente sous la forme de six apories – le domestique et l’affranchi, l’insociable sociabilité de l’homme, l’identité et l’ipséité, la personne et la catégorie, la rupture et la continuité, la nature et la culture – qui témoignent de la complexité de la relation entre l’éducation et la liberté. Ces apories soulèvent des questions directement liées aux conditions d’une éducation vers la liberté. C’est pourquoi, tout au long de notre enquête, nous avons tâché de voir si la proposition de Steiner permet de les résoudre. Les conditions de possibilité, nous les avons cherchées dans ce que nous avons identifié comme les trois piliers d’une éducation vers la liberté, à savoir : la société, les éducateurs responsables de la relation éducative et la méthode liée à la connaissance de l’être humain. Le cas du Québec a servi de témoin, accompagnant, dans ses ancrages théoriques et rhétoriques, le processus d’enquête sur les conditions de possibilité de la liberté. Cette recherche se déploie en deux grandes sections : la première consacrée aux fondements et la seconde portant sur l’application. Le premier chapitre de la section I traite des concepts fondamentaux de l’approche steinerienne, inscrits dans le contexte actuel afin de mieux préciser ce qui les distingue et de faire valoir leur pertinence. Le deuxième chapitre présente la méthode goethéenne de connaissance et son déploiement, par Steiner, en une science de l’esprit. La section II de la thèse, consacrée à l’enquête proprement dite se divise en quatre chapitres : le chapitre trois explore le premier pilier, celui de la société, dans lequel les conditions de possibilités de la liberté sont envisagées du point de vue des grandes orientations, des finalités et du rapport entre l’intérêt individuel et l’intérêt de la société. Le quatrième chapitre s’intéresse au second pilier, celui constitué par l’enseignant et la relation éducative. Le cinquième chapitre s’attaque à la méthode pédagogique qui doit nécessairement reposer sur une connaissance de l’être humain. C’est pourquoi y est intégré l’exposé sur l’anthropologie steinerienne, afin de pouvoir établir des liens directs entre la méthode et le développement de l’enfant. Ce chapitre est divisé en trois grandes sections correspondant aux trois phases de l’enfance, au cours desquelles la méthode éducative évolue et se transforme. Le chapitre suivant porte sur les difficultés soulevées par certains critiques de la pédagogie Waldorf. Avant de conclure, nous présentons le bilan des conditions de possibilité d’une éducation vers la liberté et du dépassement des apories. Il ressort de cette étude que ni la liberté humaine ni l’éducation y conduisant ne peuvent être envisagées sans réviser la conception actuelle de l’être humain et l’engagement éthique et responsable des éducateurs.
This thesis sets out to verify the possibility of educating a child in a way that leads him towards freedom; a freedom that represents the child’s ultimate humanity, without creating conflict between him and his social environment. Though a significant detour on the theoretical basis is crucial in order to specify what we mean by freedom, and what freedom is based on, it is from a practical viewpoint, like an applied ethics of education, that we will discuss this issue. Thus, not only will we discuss if freedom is possible, but also, within an educational framework, if one can go from a conceptual idea of freedom to the actual experience of freedom. This question will be posed more specifically to Rudolf Steiner. It is through his conceptual framework, and through the foundations and principles of Waldorf pedagogy, that he developed, that we sought to find the conditions of the possibility of an education leading to freedom. For Rudolf Steiner has made of human freedom a fundamental question throughout his works, as well as his educational approach. We need then to see how it all inter-relates, and whether the philosophy of freedom has its analogy in the pedagogical practice that he is suggesting. However, in order to avoid remaning locked in the Steinerian universe and to nourish our thinking, we have applied Steiner’s proposal to the issues that were raised by Jean-Bernard Paturet in his consideration of “the aporetics of the educational reason”. In fact, the educational context being special in itself, certain difficulties are here raised and presented by Paturet through six aporias: the domestic and the free man, the human unsocial sociability, the identity and the selfhood, the person and the category, the rupture and the continuity, and nature and culture – which reflect the complexity of the relationship between education and freedom. These aporias raise issues directly related to the conditions of an education towards freedom. Consequently, throughout this study, we have tried to determine whether Steiner’s proposal can solve these issues. We sought the conditions of the possibility of freedom through education in what we have identified as the three pillars, namely: the society, the educators responsible for the educational relationship, and the method pertaining to the knowledge of the human being. Québec’s case served as witness, accompanying, in its theoretical and rhetorical anchors, the process of investigating the conditions of the possibility of freedom through education. This study presents itself in two large sections: the first devoted to the foundations and the second to the application. The first chapter of section I discusses the basic concepts of Steiner’s approach, enrolled in the current context to better clarify what distinguishes them and what asserts their relevance. The second chapter presents Goethe's method of knowledge and its deployment, by Steiner, in a spiritual science. Section II of the thesis, dedicated to the investigation itself, is divided into four chapters: chapter three explores the first pillar, that of society, in which the conditions of the possibility of freedom are considered from the perspective of the broad guidelines, the purposes and the relationship between individual interests and society's interest. The fourth chapter focuses on the second pillar, the one constituted by the teacher and the educational relationship. The fifth chapter addresses the educational method that must necessarily be based on knowledge of the human being, hence the integrated presentation on Steinerian anthropology, in order to establish direct links between the method and the development of the child. This chapter is divided into three sections corresponding to the three phases of childhood, during which the educational method evolves and changes. The next chapter discusses the difficulties raised by some critics of Waldorf education and anthroposophy. Before concluding, we present the results of the possibility of education conditions for freedom and the overcoming of the aporias. It appears from this study that neither human freedom nor an education leading up to it can be considered without revising the current notion of the human being and that of the ethical and responsible commitment of the educators.

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Mazzone, Alduino. "Waldorf teacher education : the implications for teacher education of Rudolf Steiner's educational philosophy and its practice in Waldorf schools /." Title page, abstract and contents only, 1999. http://hdl.handle.net/2440/37875.

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This study is a critical analysis of Waldorf teacher education in Australia. Beginning with an exposition of the central tenets of Rudolf Steiner's philosophy and educational theory, and his lectures to teachers, the author identifies what he sees as the requirements and characteristics of an ideal Waldorf teacher education program. The study next investigates the development of Waldorf teacher education provision in Australia, and surveys a wide cross-section of teachers and teacher educators in Australian Waldorf schools, to ascertain the type of preparation they received or have contributed to, and elicit their views as to its strengths and weaknesses. These findings are then critically analysed, making comparisons with Waldorf teacher education programs in other countries. The feasibility and implications of including a Waldorf course in a main-stream teacher education Faculty in Australian universities are discussed, in relation to current prevailing government policies regarding schooling and the values and emphases which these impose upon state university courses. The study concludes with proposals for change and improvement in Waldorf teacher education provision in Australia to make Waldorf teachers better prepared to educate Australian children for the 21st century, still in keeping with the essential values of Steiner education.
Thesis (Ph.D.)--Graduate School of Education, 1999.

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Scheifele, Rudolf [Verfasser]. "Timing-Constrained Global Routing with RC-Aware Steiner Trees and Routing Based Optimization / Rudolf Scheifele." Bonn : Universitäts- und Landesbibliothek Bonn, 2019. http://d-nb.info/1190723212/34.

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Voogd, Stephanie Wilhelmina de. "The Matter of form : three conversations /." [S.l.] : S. de Voogd, 1986. http://catalogue.bnf.fr/ark:/12148/cb35018753q.

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Thiede, Werner. "Wer ist der kosmische Christus ? : Karriere und Bedeutungswandel einer modernen Metapher /." Göttingen : Vandenhoeck & Ruprecht, 2001. http://catalogue.bnf.fr/ark:/12148/cb39050268t.

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Texte remanié de: Habilitationsschrift--Theologische Fakultät--Erlangen-Nürnberg--Friedriechh-Alexander-Universität, 2000. Titre de soutenance : Die Zukunft des kosmischen Christus : theologische Analysen der Genese und Tendenzen eines modernen Christologumenons.
Bibliogr. p. 453-500. Index.

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David, Wenceslau Leandro. "Por uma medicina que eduque, por uma pedagogia que cure: as contribuições de Rudolf Steiner à integralidade na educação médica." Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/4870.

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Objetiva-se, neste estudo, apontar possíveis contribuições da obra de Rudolf Steiner à integralidade na formação médica. A integralidade, como princípio do Sistema Único de Saúde, tem se apresentado como um importante eixo orientador de propostas de mudança na educação médica no Brasil. De difícil definição, tem-se optado por tomá-la como imagem objetivo , que remete a teorias e práticas que almejam superar um reducionismo biomédico na saúde, pautando na formação a inclusão e articulação de dimensões do humano como o psicológico, social, cultural e espiritual. Tomou-se como hipótese da presente pesquisa a possibilidade de racionalidades médicas alternativas e complementares contribuírem para a elaboração de orientações pedagógicas que visem superar os limites do reducionismo biomédico. Realizou-se um estudo de caso com a racionalidade médica medicina antroposófica. Rudolf Steiner foi fundador da antroposofia, uma abordagem da natureza e do ser humano, que reúne um método próprio de conhecimento amplamente inspirado nas obras científicas do poeta alemão Johann Wolfgang von Goethe. Nesta pesquisa, foi desenvolvido um estudo hermenêutico da obras de Steiner voltadas para a medicina, em conjunto com suas principais obras filosóficas. Foi elaborada uma síntese de suas críticas e indicações à medicina e à formação médica de seu tempo, tendo sido identificadas quatro proposições principais: uma crítica ao modelo de ciência materialista que pode ser ampliada a partir dos princípios da antroposofia e de uma fenomenologia de base goetheana; uma aplicação destes princípios fenomenológicos à compreensão do processo saúde-adoecimento; uma aplicação destes princípios à pesquisa de novos tratamentos; a proposta de um desenvolvimento moral indissociável do desenvolvimento técnico e científico. Em seguida, desenvolveu-se uma análise de como as posições de Steiner podem dialogar com desafios contemporâneos de um ensino médico pautado pela integralidade. Desta análise, apontaram-se oito contribuições: a problematização do papel do conhecimento científico hegemônico na formação médica; o desenvolvimento de novas formas de se fazer ciência em medicina; a integração de conhecimentos não-científicos à formação; o ensino fenomenológico de ciências biomédicas; a análise crítica das abordagens terapêuticas convencionais; a contribuição de outras racionalidades médicas à terapêutica; a integração entre formação científica e formação moral; o debate em torno de horizontes morais para a formação médica. A obra de Steiner, quando tomamos a educação médica também como processo de formação humana, apresentou-se como uma referência para o debate e o encontro de alternativas para difíceis questões deste campo, em especial, para as relações entre os seus fundamentos epistemológicos, éticos e morais

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Sanchez, Jose. "Unité, séparation et réintégration : la quête de la liberté dans les Drames-Mystères de Rudolf Steiner." Paris 8, 2002. http://www.theses.fr/2002PA082151.

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Le sujet de cette thèse sur les Drames-Mystères de Rudolf Steiner concerne l'élargissement des limites de la connaissance et la Weltanschauung - fondée sur la liberté individuelle - qui en est la conséquence. Le propre de notre époque serait le principe de l'initiation ce qui implique l'harmonie entre le sujet (la psyché humaine, le temps) et l'objet (la science, l'espace). D'après Steiner, l'évolution humaine se situe à moitié chemin entre les pôles de l'union avec Dieu (l'image unitaire) et de la séparation (la langue qui fragmente la réalité). Sa vision cosmosophique est fondée sur le jeu entre l'homme et les éléments macrocosmiques (consonnes, constellations, Zodiaque) et microcosmiques (voyelles, planètes) du langage. Essentiellement un drame de la Parole (langue: karma) les Drames-Mystères établissent le modèle de la 'Tragédie du karma'. Il n'y a pas un contenu intellectuel derrière ces drames: ils ne doivent pas être compris mais entendus. Rudolf Steiner a cherché le geste et l'impulsion originelle de la langue pour les réduire au son, c'est ainsi qu'il a ramené au son les qualités rythmiques, musicales et plastiques de la pensée (mantram)
The subject of this thesis on Rudolf Steiner's Mystery-Dramas concerns the widening of the limits of knowledge and the Weltanschauung - based on individual freedom - which is its direct consequence. The sign of our times would be the principle of initiation which implies the harmony between the subject (the human psyche, the time) and the object ( material science, the space). According to Steiner, human evolution is placed halfway between the poles of the union with God (the unitarian or holistic image) and the separation (the language that fragments or shatters reality). His cosmosophic vision is based on the interplay between man and the macrocosmic (consonants, constellations, Zodiac) and microcosmic elements of language (vowels, planets). Essentially a drama of the Word (language: karma), the Mystery-Dramas set the model of the 'Tragedy of Karma'. There is no intellectual meaning behind the dramas: they have to be heard rather than understood. Rudolf Steiner has strived to find the gesture and the original impulse of language and bring it back to sound. That is why he condenses into sound the plastic, musical and rhythmical qualities of thought (mantram)

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Clement, Christian. "Die Geburt des modernen Mysteriendramas aus dem Geiste Weimars : zur Aktualität Goethes und Schillers in der Dramaturgie Rudolf Steiners." Berlin Logos-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2996480&prov=M&dokv̲ar=1&doke̲xt=htm.

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Eterman, Linda Ann Ledbetter. "An approach to music education based on the indications of Rudolf Steiner : implications for grades 1-3." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/29681.

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This study provides an introduction to Rudolf Steiner's ideas on music and music education and describes how these ideas have been adapted and applied in Grades One through Three in North American Waldorf Schools. Included in the study are: Steiner's basic philosophical concepts relating to music and music education; Steiner's rationale for aesthetic and music education; a description of the Waldorf approach to music teaching; results of a questionnaire sent to twenty-three Waldorf Schools in North America; a comparison of Steiner's key ideas on music education with those of Orff, Kodaly, and Dalcroze.
Education, Faculty of
Curriculum and Pedagogy (EDCP), Department of
Graduate

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Joseph, Michel. "La philosophie et la pédagogie sociale de Rudolf Steiner : de la philosophie steinerienne comme expérience de l'esprit à sa réalisation dans l'anthroposophie et l'art social." Paris 8, 2000. http://www.theses.fr/2000PA083742.

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Les difficultés d'une telle recherche tenaient à l'ampleur de l’œuvre ainsi qu'à l'intégration des nombreuses applications. Cette œuvre plutôt rationnelle et scientifique jusqu'au début du XXe siècle comporte-t-elle ensuite une coupure, une fuite vers un domaine irrationnel, "imaginatif" ? Y a-t-il ainsi "plusieurs" Steiner ? Pour tenter de répondre à ces questions, la recherche s'articule en deux parties : la première, davantage descriptive et historique, coïncide à peu près avec la première partie de l’œuvre de Steiner. Elle s'efforce de décrire d'une part l'expérience du spirituel dont parle Steiner au niveau de la connaissance et d'autre part les méthodes qu'il utilise pour que chacun puisse à son tour y accéder. Pour ce faire, la méthode appliquée est phénoménologique, au sens de Goethe et de Steiner (partir des phénomènes pour arriver aux concepts). Dans cette première partie, trois aspects semblent très significatifs : le problème des limites de la connaissance et de la frontière entre la pensée et la vie (notion steinerienne de seuil), l'élargissement de la pensée (le goethéanisme comme pensée globale) et enfin les conséquences philosophiques pour l'action, l'individualisme éthique (réalisation de l'homme en tant qu'être spirituel dans le cadre social le plus universel). La seconde partie, davantage thématique, tente de montrer comment, à partir de sa méthode de connaissance, Steiner parvient à une mise en pratique systématique de son expérience de l'esprit autour de son anthropologie spirituelle avec ses applications en pédagogie, dans le social et en art. Au sein de ses réalisations, l'art social appelé aussi "plastique" ou "architecture sociale" semble être un domaine original qui synthétise en lui les trois secteurs d'activité précédents. Ces nouvelles démarches ainsi induites sont-elles fécondes ? Répondent-elles aux problèmes de cette fin et début de siècle ?
The difficulties of the present research are due to the immensity of Steiner's work as well as to the integration of numerous applications. Is there an interruption in this work, being rather rational and scientific till the beginning of the 20th century, towards an irrational, "imaginative" domain? Is there so "several" Steiners? This research articulates in two parts: the first one, more descriptive and historical, approximatively coincides with the first part of Steiner's work. It deals with the spiritual experience on the level of knowledge Steiner writes about and with the methods he uses so that everyone can access this experience themselves. In this first part, three aspects seem to be especially significant: the limits of knowledge and the frontier between thought and life (the Steinerian notion of "threshold"), the extension of thought (Goetheanism as a total thought), and the philosophical consequences for action and ethic individualism (the realization of man as a spiritual being in the most universal social frame). The second more thematic part tries to show how Steiner succeeds in setting up a systematic application of his spirit experience theory thanks to his knowledge method: spiritual anthropology and its applications to pedagogy, social activity and art. Among those realizations, social art, also called "plastic art" or "social architecture", seems to be an original domain synthetizing the other three preceding activity domains (pedagogy, social activity and art). Are these new steps fertile? Do they resolve the problems of this end and beginning of century?

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Silva, Dulciene Anjos de Andrade e. "Por uma educação voltada para o desenvolvimento da expressão oral dos educandos: um estudo sobre a pedagogia Waldorf." reponame:Repositório Institucional da UFBA, 2010. http://www.repositorio.ufba.br/ri/handle/ri/8870.

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A educação moderna, herdeira da tradição epistemológica racionalista e mecanicista, ao reproduzir a fragmentação entre as várias instâncias da experiência humana e ao privilegiar a aprendizagem cognitiva conceitual, instituiu um ensino que se caracterizou por uma metodologia pouco participativa e por priorizar a transmissão de conteúdos e informações em detrimento do desenvolvimento das habilidades dos indivíduos. Essas estratégias não têm permitido aos estudantes agir com espontaneidade, condicionando-os a ações racionais voluntárias e reprimindo a sua expressão pessoal - o que tem limitado a sua expressividade natural e, por conseguinte, interferido negativamente no desenvolvimento de seu potencial expressivo. No alvorecer do século XX, o austríaco Rudolf Steiner, um dos primeiros filósofos europeus a transcender a visão reducionista e atomística de mundo e de ser humano, elaborou os fundamentos de sua Pedagogia Waldorf, baseado numa cosmovisão que compreendia o desenvolvimento humano a partir de etapas evolutivas nas quais os aspectos físicos, anímicos (psico-emocionais) e espirituais (individuais) do homem eram considerados. Partindo do pressuposto de que o desenvolvimento da expressão oral dos estudantes é algo que requer da educação um compromisso com a formação integral dos sujeitos, e identificando tal compromisso nos fundamentos e/ou nas orientações curriculares da Pedagogia Waldorf, este estudo elegeu como objetivo investigar as relações entre os pressupostos epistemológicos e didático-metodológicos da Pedagogia Waldorf com o desenvolvimento do potencial comunicativo e expressivo dos educandos. Para tal, buscou no estudo de caso o dispositivo para realização da pesquisa empírica que dá suporte à investigação, elegendo como sujeitos para o estudo uma classe de estudantes de uma escola Waldorf do interior paulista. Durante dois anos, foram cumpridas, ao total, 84 horas de observação de sala de aula, assim como realizados exames em documentos escolares e entrevistas com a professora e os estudantes, no intuito de destacar elementos que possibilitassem aprofundar a compreensão do binômio Pedagogia Waldorf e desenvolvimento da expressão oral dos educandos. A pesquisa demonstrou que a Pedagogia Waldorf traz uma importante contribuição para o debate sobre educação e desenvolvimento da expressão oral. Uma vez que utiliza a arte como o caminho e o meio através do qual se realiza a educação, possibilitando a integração entre o sentir, o pensar e o fazer do estudante pela via da experiência estética, a Pedagogia Waldorf tem estimulado nos seus estudantes a sua espontaneidade, a sua criatividade, a sua autoconfiança, favorecendo a autoexpressão desses estudantes e potencializando a sua capacidade de expressão oral.
Salvador

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Beazley, J. "The centrality of Christology in the teachings of Rudolf Steiner with special reference to the spiritual hierarchies." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683169.

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Nicoletti, Daniela Amaral Rodrigues. "A educação estética através da Música no segundo setênio: aproximações entre Rudolf Steiner e Émile Jaques-Dalcroze." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/27/27158/tde-17042018-150151/.

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A presente pesquisa discute as contribuições do pensamento filosófico-estético e pedagógico de Rudolf Steiner (1861-1925) e da Rítmica de Émile Jaques-Dalcroze (1865-1950) para os processos de ensino-aprendizagem em Música no contexto escolar, especialmente no período compreendido entre 7 e 14 anos de idade. A partir da pesquisa bibliográfica dos textos de ambos os autores, abarcando conferências, publicações e artigos, o trabalho consistiu, primeiramente, em sintetizar alguns conceitos fundamentais para a Antroposofia, ciência do espírito que Rudolf Steiner elaborou no início do século XX, como ampliação do campo de conhecimento das ciências naturais. Steiner adota a cosmovisão de Goethe e Schiller, bem como seu método cognitivo contemplativo, como alternativa ao materialismo mecanicista do pensamento cartesiano. O estudo revela a correspondência entre os pensamentos de Rudolf Steiner e Émile Jaques-Dalcroze em muitos aspectos, comprovando a hipótese da possibilidade de um fecundo diálogo e mútua complementação entre os dois contemporâneos. Dalcroze, em sentido inverso ao de Steiner, parte da observação e da intuição sobre sua experiência prática como docente de Música, compositor e intérprete, para a elaboração de uma filosofia estético-pedagógica. Dalcroze criou a Rítmica como um método ou um caminho para o desenvolvimento de uma escuta criativa, com o corpo inteiro, encontrando a musicalidade na expressão gestual e no movimento corporal. Ambos os autores apresentam uma concepção expandida de ritmo como princípio que urde toda a vida e toda arte, essencial a todo o processo educativo. Eles ainda trazem múltiplas contribuições importantes para a reflexão sobre a prática pedagógica em Música na atualidade, especialmente no tangente à arte de educar pelo ritmo, em que a improvisação e o aspecto lúdico potencializam a expressão criativa em aula. A dialética entre liberdade e estrutura, integrando escuta e corpo pela respiração e o movimento, e a concepção integrada das artes, como processos estésicos e poiéticos complexos, estendem a sua importância à apreciação dos repertórios modernos e pós-modernos na Educação Musical contemporânea.
This research discusses the contributions of Austrian philosopher Rudolf Steiner\'s (1861-1925) philosophical, aesthetic and pedagogical thought and of Austrian-Swiss musician, composer and music educator Émile Jaques-Dalcroze\'s (1865-1950) Eurythmics to the Music teaching-learning process in elementary and secondary school, especially concerning children between 7 and 14 years of age. Based on bibliographical research comprehending original texts - papers and books - and conferences, this work aims at, first of all, providing a synthesis of some concepts that are fundamental to Anthroposophy - a spiritual science founded by Rudolf Steiner at the beginning of the XXth. century and intended to be an expansion of natural science\'s scope of knowledge. Steiner adopts Goethe\'s and Schiller\'s artistic cosmovision and their cognition method, founded on contemplative observation of nature, as an alternative for the mechanical philosophy of Cartesian materialism. The study shows the many matching aspects of Steiner\'s and Dalcroze\'s thoughts, showing that it is possible to establish a prolific and mutual complementary dialogue between these two contemporaries, given that the latter followed the inverse path of the former toward his aesthetic and pedagogical philosophy, taking as starting point an intuitive approach of his own practical experience as Music teacher, composer and performer. Dalcroze created the Eurhytmics as a method or way to develop creative listening with the whole body, finding musicality in gestural expression and body movement. Both authors present an expanded conception of rhythm as the essence of life, that which unites all the arts and should be a component of every educational process. They also bring great contributions to the consciousness about pedagogical practices in Music at present, specially concerning the art of education through rhythm, taking improvisation and its playful nature as resources to enhance the creative expression in class. The dialectics between freedom and structure, integrating listening to the body as a whole through breathing and movement, as well as their integrated conception of Arts as a complex aesthetic and poetic process expand its importance toward the appreciation of modern and postmodern repertoires in the contemporary Musical Education.

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Santander, Flores Valentina. "Desarrollo de la voluntad en el proceso de construcción de realidades, una educación para la libertad: reflexiones en torno al pensamiento de Rudolf Steiner." Tesis, Universidad de Chile, 2009. http://repositorio.uchile.cl/handle/2250/109825.

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Esta investigación sobre una educación para la libertad de los individuos, surge a partir de un replantearse la crisis de la educación tradicional, y llamo crisis a las formas y métodos de saber y aprender que nos han dado la capacidad de manipular y maniobrar al mundo pero al mismo tiempo nos han apartado de él y de nosotros mismos. Nos hemos convertido en observadores de un mundo extraño, fundamentándose esta extrañeza en lo distante que estamos con nosotros mismos. El objetivo de este estudio es el plantearse el rol que juega la voluntad en el proceso de creación de realidades, el cómo habita el sujeto este mundo, a partir de lo que ha podido lograr a lo largo de su periodo de enseñanza que imperiosamente no finaliza nunca. El cómo educar al ser humano desde sus inicios marcará la diferencia entre las distinciones, elecciones, y formas de expresarse y desarrollarse que logrará efectuar en el futuro.

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Clement, Christian. "Die Geburt des modernen Mysteriendramas aus dem Geiste Weimars zur Aktualität Goethes und Schillers in der Dramaturgie Rudolf Steiners." Berlin Logos-Verl, 2005. http://deposit.d-nb.de/cgi-bin/dokserv?id=2996480&prov=M&dok_var=1&dok_ext=htm.

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Judd, Mariane, and n/a. "The efficacy of a reading recovery program or an extra lesson program in comparison to no intervention for children having difficulty reading in their second year at school." University of Canberra. Professional & Community Education, 1996. http://erl.canberra.edu.au./public/adt-AUC20060803.131535.

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The purpose of the study was to investigate the efficacy of a 'Reading Recovery' or an 'Extra Lesson' program in comparison to no intervention for children having difficulty reading in their second year at school. 'Reading Recovery' is an intervention program developed by Marie Clay to assist children who are showing signs of having difficulty learning to read after the first year at school. 'Reading Recovery' uses a whole language approach. The assumption is that given a second chance in a 1:1 structured learning environment, with a trained Reading Recovery teacher, the child will learn to read at an age appropriate level. The 'Extra Lesson' intervention is based on the paradigm of Rudolf Steiner's concept of education, which is a holistic developmental approach. The assumption is that there is a relationship between learning and development in the first seven years of the child's life. The 'Extra Lesson' assessment tests for and identifies developmental difficulties within the first seven years of the child's life and skills testing clarifies if the child has any significant learning difficulty. The 'Extra Lesson' intervention is a 1:1 program, based on a holistic developmental perspective of Rudolf Steiner, to work with the child's difficulties. The efficacy of both interventions was evaluated by using a case study design with embedded forms of analysis and a pre-test post-test non equivalent control group quasi-experimental design to measure the changes in the children's reading skills, processing speed, short term auditory memory and awareness of body geography. Follow up tests were administered 10 months after the post-tests. Case studies have been used to present the data collated for individual subjects and graphs were used for the analysis of group data. All the subjects showed an improvement in reading skills from the pre to the post-test. At follow up all the subjects tested continued to show an improvement in reading skills. Both interventions were shown to affect the subjects reading skills. A comparison of groups showed a slight measurable difference between the 'Reading Recovery', 'Extra Lesson' and Control group, with the 'Extra Lesson' showing a slightly larger improvement in sight word recognition. The treatment and Control groups' Writing Vocabulary increased from the pre to the post-test. The 'Reading Recovery' and Control groups' Writing Vocabulary decreased and the Extra Lesson group continued to improve at follow up. All the groups showed an improvement in short term auditory memory at the post-test and the Control and 'Extra lesson' groups continued to increase slightly at follow up and the 'Reading Recovery' group remained relatively constant. All the groups had relatively constant scores on Processing Speed from the pre to the post- test and at follow up. Neither intervention showed a measurable effect on Processing Speed. All the groups showed an improvement in graphical representation of body geography at the post-test and at follow up. The 'Extra Lesson' group showed the largest improvement at the post-test and long-term. The 'Extra Lesson' intervention had a positive and measurable effect on graphical representation of body geography after the intervention and long-term.

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Bergendal, Erik. "En läroplan för själen? : En studie av de svenska Waldorfskolornas läroplan och utbildningsfilosofi, i jämförelse med den nationella läroplanen, Lpo 94." Thesis, Södertörns högskola, Lärarutbildningen, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-9416.

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The aim of this essay is, firstly, to – through a text analysis – compare the curriculum of Waldorf education in Sweden (in the essay referred to as “WL”) to the Swedish national curriculum “Lpo 94”, to uncover possible differences and similarities between these documents, and, secondly, to present the roots and educational philosophies that these two curricula, respectively, are based upon. The purpose hereby is to be able to trace, describe and explain the differences between the pedagogical practices of Waldorf education and that of conventional Swedish schools. In the essay, a historical investigation of the main traditions of ideas behind the Swedish national curriculum is briefly carried out, where I swiftly present the educational philosophies of John Dewey (1859-1952) and Lev S. Vygotsky (1896-1934). Next, an investigation of the worldview and philosophy of Rudolf Steiner (1861-1925) is effectuated, where I attempt to bring to light Steiner’s anthroposophical and holistic worldview – a worldview that throughout the 20th century has developed into an international and wide-ranging anthroposophical movement – as well as his concepts of knowledge, science and educational philosophy. It is made clear that Steiner’s texts and lectures are continuously centred on a holistic outlook on mankind and nature, as well as the spiritual development of humankind and deeper development of the mind. Even though the text analysis of the two curricula shows several similarities between the curriculum of Waldorf education and the national one – in particular regarding in what way the text is structured, as well as in what way the basic (democratic) values are expressed – the analysis also displays a wide range of differences. The curriculum of the Waldorf education displays a closer relation to Steiner’s holistic worldview and educational ideas than does Lpo 94 to the educational ideas of Dewey and Vygotsky, and it focuses more on the importance of the child’s playing activities, creativity and art compared to conventional schools, even though these perspectives do exist here as well. It is argued that, above all, it is the outlook on mankind behind the curriculum that shapes the educational system and the practices within it. The outlook on mankind of Steiner and the Waldorf curriculum focuses on the importance of the pupil’s spiritual development, something that is seldom – if ever – considered in the conventional school. This seems to have an impact on the Waldorf schools in the sense that the pupil is less likely to share materialistic values, and, instead, to have a better understanding of civic and democratic values as a whole. Thus, the curriculum of Waldorf education can – in a much higher degree than the national one, Lpo 94 – be viewed as a “curriculum for the soul”, i.e. to be a curriculum that focuses on the pupil’s spiritual development. Curriculum, Waldorf education, Lpo 94, Rudolf Steiner, educationalphilosophy, anthroposophy, John Dewey, Lev S. Vygotsky

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Mutarelli, Sandra Regina Kuka. "O querer, o sentir e o pensar de Rudolf Steiner na literatura para crianças e jovens: os atos da vontade." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8156/tde-09062015-121600/.

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Rudolf Steiner (1861-1925) foi um filósofo, jornalista e educador. Atualmente seu nome está associado ao movimento Camphill de educação curativa, sua arquitetura, vários estudos sobre religião, à agricultura biodinâmica, à medicina antroposófica e à pedagogia Waldorf. O objetivo principal desta pesquisa é investigar a contribuição e validade das concepções sobre o querer, o sentir e o pensar de Rudolf Steiner para os estudos literários. Espera-se contribuir para a ressignificação do papel da literatura como força impulsora na mediação entre o sentimento e a razão para o desenvolvimento e constituição do pensar conceitual e formação do ser harmônico e integral. Esta tese contém uma introdução e seis capítulos. O capítulo 1 dá uma ideia geral do contexto de Rudolf Steiner e trata de sua formação, carreira, interesses profissionais, bem como sobre algumas possíveis influências sobre seu pensamento. O capítulo 2 apresenta as concepções do homem, do querer, do sentir e do pensar que aparecem na obra Filosofia da Liberdade e suas relações com outros estudos do autor. Discute também a importância da arte e das narrativas para a formação do ser humano integral, harmônico e espiritualmente livre. O capítulo 3 compara as ideias de Steiner acerca do pensar, da criança, das narrativas com as concepções de Edgar Morin e Walter Benjamin. Também apresenta indicações de narrativas propostas por seguidores de Steiner. O capítulo 4 apresenta a metodologia e as obras utilizadas na experiência estética de recepção de leitura desenvolvida com ex-alunos formados pela pedagogia Waldorf e ex-alunos formados por outras pedagogias. O capítulo 5 discute os resultados da pesquisa. O capítulo 6 apresenta algumas considerações finais sobre o assunto.
Rudolf Steiner (1861-1925) was a philosopher, journalist and educator. Nowadays his name is usually associated with the Camphill moviment of curative education, architecture, biodynamical agriculture, the anthroposophical medicine, several studies on religion and the Waldorf education. The aim of this research is to examine the contribution and validity of Rudolf Steiners concepts of willing, feeling and thinking that may be seen in literary studies. This work is expected to render some contrtibution to resignifying the role of literature as a thrust in mediating feelings and reason in order to develop and constitute conceptual thinking as well as in forming a harmonious and wholesome being. This thesis contains an introduction and six chapters. Chapter 1 provides a general overlook of Steiners context and deals with his background, career, professional interests as well as some of the possible influences he received. Chapter 2 studies Steiners concepts of man, willing, feeling and thinking presented in his work The Philosophy of Freedom as well as in other works by Steiner. It also discusses the importance of Art and the importance of narrative to form a wholesome and harmonious being who is also spiritually free. Chapter 3 compares Steiner\'s ideas about thinking, about the child and about the narratives that follow conceptions by Edgar Morin and Walter Benjamin. It also presents indications of narrative proposed by Steiners followers. Chapter 4 presents the methodology and the works used in the aesthetic experience of reading reception, which was developed with alumni graduated in Waldorf and alumni graduated in other pedagogies. Chapter 5 discusses the results of the research. Chapter 6 presents some final thoughts on the subject.

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Durand-Gaillard, Marie Céline. "Rudolf Steiner artiste et enseignant : créer et transmettre, une idée de la relation entre l'art, sa transmission et son enseignement." Paris 10, 2009. http://www.theses.fr/2009PA100140.

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Après une étude approfondie et la publication de l'oeuvre scientifique de Goethe, R. Steiner devenu secrétaire général de la Société Théosophique allemande et professeur à l'école des ouvriers à Berlin, se fait connaître par ses conférences et son engagement dans la vie sociale, politique et culturelle européenne. La création de la Société Anthroposophique en 1913 concrétisa cet engagement par la construction du Goethéanum, un bâtiment tout en bois sculptéqui brûlera dix ans plus tard. Le deuxième Goethéanum reconstruit en béton entre 1924 et 1928, abrite deux salles de spectacles et des unités de recherche et d'étude en science, arts, pédagogie, agriculture, médecine. Des récits biographiques racontent cette aventure et dévoilent un mode de transmission original où la pratique des différents arts se révèle centrale avec l'invention de nouvelles techniques plastiques (peinture des plafonds et vitraux) et même d'un nouvel art l'eurythmie. Une deuxième partie montre la parenté et l'originalité de la transmission selon Steiner en regard de ses contemporains et des colonies d'artistes établis à Murnau, au Bauhaus et à Dornach : Kandinsky, Klee et Beuys. Il sera enfin question de l'héritage de Steiner aujourd'hui et de l'art de la pédagogie dont la création de la première école Steiner-Waldorf en 1919 et les expositions de dessins au tableau noir exécutés pendant les conférences sont le témoignage. L'art de la transmission, la transmission par l'art concernent aujourd'hui de nombreux artistes et thérapeutes contemporains qui revendiquent cette orientation en relation avec leur propre création comme Sarkis, A. Pincas, G. Garouste, Bang Hai Ja, B. Hégu, E. Reiter
After thoroughly studying and publishing Goethe's scientific work, R. Steiner became director of the german Theosophical Society and a teacher at the Workers'School of Berlin. He became well-known thanks to his conferences and his cmmitment to European social, political and cultural life. This engagement would be materialised with the founding of The Anthroposophical Society in 1913 by the building of the Goetheanum. It would be a sculpted wood structure which would burn down ten years later. The second Goetheanum built in concrete, was reconstructed between 1924 and 1928. It housed two auditorium and research and study units in science, arts, pedagogy,agriculture and medicine. Biographies of Steiner tell of this adventure and reveal an original way of transmitting knowledge. The key point of this transmission consists of the practice of different arts and the creation of new plastic techniques (ceiling paintings, stained-glass windows) and even a new technique called eurhythmy. The second part of thethesis deals with Steiner's originality in transmitting knowledge by comparing his work to that of his contemporaries and artists established in artists'colonies in Murnau, the Bauhaus and Dornach : Kandinsky, Klee and Beuys. Finally, the question of Steiner's heritage today and of the art of pedagogy is dealt with founding of the first Steiner School in 1919 and the exhibition of the blackboards drawings he made during his conferences are testimonies of the heritage. Many contemporary artists and therapists, such as Sarkis, A. Pincas, G. Garouste, Bang Hai Ja, B. Hégu and E. Reiter, orient their creative work around the art of transmitting, transmitting through the arts

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Fernandes, Mauro Domingues. "O método clínico na medicina antroposófica e a clínica foniática: o homem em sua complexidade." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/12031.

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This work aims at investigating the clinic method in anthroposophic medicine, identifying the contributions of its approach for the comprehension oh hearing and language in phoniatric practice, and identifying possible outcomes in the construction of therapeutic paths on language disorders. The investigation presents a case study design as it is configured by the analysis of a limited set of situations in their several relationships relative to a specific process: a case in which the clinic method in anthroposophic medicine has been applied, having relative requirements for hearing and language disorders, creating the possibility of understanding the diagnostic steps inherent to this methodology, its different integrated qualitative perspectives in dialogue with the quantitative data, and the therapeutic strategies in varied scopes which arise during the conduction of such process, making up a clinic planning. This is one of the challenges that anthroposophic medicine must face in this practice from its epistemologic bases, trying to clasp the mankind in its complexity in physical, animical and spiritual perspective in their sensitivy and super-sensitivy reality, thus, in qualitative-quantitative approach. It was introduced in Brazil in the 1960s, having been reckoned as a medical practice by the Conselho Federal de Medicina in 1993. It has its epistemological foundations in the Anthroposophy, which is a scientic-philosophical movement begun in the early 20th century in Switzerland and Germany by the Austrian epistemological philosopher and educator Rudolf Steiner (1861 1925). Worldwidely, the anthroposophic medicine was begun by the Dutch doctor Ita Wegman in Switzerland between 1920 and 1924, having a progressive spread, initially in Europe, and afterwards, during the 20th century, towards the other continents. The unfoldings of this clinic method have been observed in the phonological practice, deepening the diagnostical possibilities with the enhancement of the therapeutical strategies focused on a binomial phoniatry-phonoaudiology, including other health and education professionals to form a community. The contributions for the health sciences in the present times, before their dilemmas and perspectives, have been observed, including epistemological reflexions, the humanization of procedures, researches, and the deepening in the use of natural therapeutics, including medicinal ones and salutogenical emphasis in its practice
O trabalho tem por objetivo investigar o método clínico na medicina antroposófica, identificar contribuições de sua abordagem para uma compreensão dos fenômenos da audição e linguagem na clínica foniátrica e identificar possíveis desdobramentos na construção de caminhos terapêuticos nos distúrbios da linguagem. O desenho da investigação é o de um estudo de caso, na medida em que se configura pela análise de um conjunto delimitado de situações-em suas várias relações-relativas a um processo específico: um caso em que o método clínico na medicina antroposófica foi utilizado, tendo demandas relativas aos distúrbios de audição e linguagem, gerando a possibilidade de compreensão dos passos diagnósticos inerentes a essa metodologia, suas diferentes perspectivas qualitativas integradas, em diálogo com os dados quantitativos, e as estratégias terapêuticas em diversos âmbitos que surgem na condução dos processos em questão, constituindo- se um planejamento clínico. Esse é um dos desafios que a medicina antroposófica procura enfrentar em sua clínica, a partir de suas bases epistemológicas, buscando-se abarcar o homem em sua complexidade, em uma perspectiva física, anímica e espiritual, em sua realidade sensível e supra-sensível, portanto em uma abordagem quali- quantitativa. Foi introduzida no Brasil na década de 1960, tendo sido reconhecida como prática médica pelo Conselho Federal de Medicina em 1993. Tem como bases epistemológicas a Antroposofia, que é um movimento científico-filosófico iniciado nas primeiras décadas do século XX, na Suíça e Alemanha, pelo filósofo, epistemólogo e educador austríaco Rudolf Steiner (1861-1925). No mundo, a medicina antroposófica teve seu início a partir da médica holandesa Ita Wegman, entre 1920-1924, na Suíça, com a expansão progressiva, inicialmente para a Europa, e posteriormente, durante o século XX, para os demais continentes. Os desdobramentos do método clínico são observados na clínica foniátrica, aprofundando as possibilidades diagnósticas com a ampliação das estratégias terapêuticas, centrada a partir de um binômio foniatria-fonoaudiologia, incluindo-se os demais profissionais da Saúde e Educação, formando-se uma comunidade. Observam-se contribuições para as ciências da saúde na atualidade, diante de seus dilemas e perspectivas, incluindo as reflexões epistemológicas, a humanização do atendimento, as pesquisas e o aprofundamento no uso de terapêuticas naturais, incluindo-se as medicamentosas e uma ênfase salutogênica em sua prática clínica

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Figueiredo, Carolina Gulyas [UNESP]. "Ensino de ciências na pedagogia Waldorf: intenções e ações." Universidade Estadual Paulista (UNESP), 2015. http://hdl.handle.net/11449/141883.

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O presente trabalho visou identificar e analisar características do Ensino de Ciências no âmbito da Pedagogia Waldorf. A Pedagogia Waldorf, criada em 1919, na Alemanha, por Rudolf Steiner, está presente no mundo todo. Baseada na antroposofia, possui uma estratégia pedagógica que inclui o desenvolvimento físico, psicoemocional e espiritual do aluno. Dentre suas características estão o ensino em épocas (ensino concentrado de 4 a 6 semanas), a forte presença das artes e um processo cognitivo descrito por Goethe, que trata da observação de um fenômeno até que se chegue em sua essência. Foram realizadas entrevistas com seis professores, de cinco escolas, observadas aulas de ciências em duas escolas Waldorf, de São Paulo e de um município da região de São Paulo. Foram analisados documentos como periódicos de encontros de formação continuada em Pedagogia Waldorf e compilações curriculares. Os dados obtidos foram organizados em onze eixos e foi utilizada a análise de conteúdo proposta por Bardin. Este estudo traz uma discussão sobre os objetivos de Rudolf Steiner ao pensar a Pedagogia para o Ensino de Ciências. Os resultados obtidos evidenciam que a Pedagogia Waldorf tem como principal base de estruturação para o Ensino de Ciências a fenomenologia goetheanística, principalmente por não desvencilhar os fenômenos naturais de um mundo espiritual e desta forma, através das práticas de observação o aluno, de maneira inconsciente, compreenda a relação entre o mundo material e espiritual. Ainda espera-se que o aluno seja capaz de reconhecer no mundo natural e em sua vida cotidiana a essência dos fenômenos. A Pedagogia Waldorf adota práticas que incentivam ações humanitárias para que surja no jovem e consequentemente no adulto o impulso de intervir e transformar a realidade social e tem como meta final e longínqua uma sociedade baseada na trimembração social, na qual haja liberdade espiritual, igualdade de direitos e fraternidade econômica. Foi observado também que o Ensino Waldorf tem características interdisciplinares e transdisciplinares. Ainda Educação Waldorf também possui como objetivo o desenvolvimento das capacidades do ser humano, nos âmbitos cognitivo, espiritual, emocional e artístico, como também o estimulo da criatividade, iniciativa e autoconfiança.
This study address to identify and analyze the characteristics of Sciences under the Waldorf Pedagogy Scope. Waldorf Education, established in 1919 in Germany by Rudolf Steiner, is present worldwide. Based on anthroposophy, it has a pedagogical strategy that includes physical, psychoemotional and spiritual development of the student. Among its features are seasonal teaching (concentrated teaching between 4 to 6 weeks), the strong presence of the arts and a cognitive process described by Goethe, which deals with the observation of a phenomenon until it arrives at its core. Six interviews with teachers were conduct in five schools, science classes observed in two Waldorf Schools, being from São Paulo and from a municipality in the São Paulo region. Documents such as periodic meetings of continuing education in Waldorf Pedagogy and curriculum builds were analyzed. The captured data was organized in eleven axes and the content analysis proposed by Bardin was used. This study provides a discussion about the Rudolf Steiner goals when applying pedagogy for the Science Teaching. The results show that Waldorf's Pedagogy m ain base of structure for Science Education is the goetheanístic phenomenology, especially for not disentangling the natural phenomena of a spiritual world and thus, through the observation practices, the student unconsciously understand the relationship between the material and spiritual world. It is yet to expect that the student will be able to recognize in the natural world and in his everyday life the essence of phenomena. Waldorf Education adopts practices that encourage humanitarian actions hoping to arise in the young and consequently in the adult an impulse to intervene and transform the social reality, and has as the ultimate and faraway goal a society based on social threefolding, in which there is spiritual freedom, equal rights and economic fraternity. Was also observed that the Waldorf education has interdisciplinary and transdisciplinary characteristics. Waldorf Education also has the objective of developing the capabilities of the human being, in the cognitive, spiritual, emotional and artistic fields, as well as the stimulation of creativity, initiative and self-confidence.

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Santos, Evelaine Cruz dos [UNESP]. "Formação de professores no contexto das propostas pedagógicas de Rudolf Steiner (pedagogia Waldorf), Maria Montessori e da experiência da Escola da Ponte." Universidade Estadual Paulista (UNESP), 2015. http://hdl.handle.net/11449/132194.

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O objetivo desta pesquisa foi investigar como ocorre o processo de formação de professores para atuar no contexto das propostas pedagógicas Waldorf, Montessori e experiência da Escola da Ponte, com enfoque em cursos de formação para cada uma destas propostas. Os dados foram coletados através da participação da pesquisadora como aluna de cursos de formação para cada uma das propostas, ocorridos nos períodos de 2009 a 2013, trabalho de campo em escolas que adotam as propostas referidas, conversas com professores, sete entrevistas e um questionário, com professores e/ou formadores que atuam ou atuaram nestas propostas. Os dados foram registrados em notas de campo expandidas e as entrevistas foram gravadas em áudio e transcritas. O material foi interpretado e discutido de forma qualitativa, segundo um caráter etnográfico interpretativo. Todo esse processo foi apresentado através de narrativas que revelaram a experiência vivida pela pesquisadora tanto nos cursos de formação quanto nas escolas e, também, discussões que explicitaram como ocorre o processo de formação de professores para atuar nas três propostas, destacando como o ensino de Matemática foi abordado nestas formações. Foi realizada uma reflexão sobre os temas que emergiram. Na proposta Waldorf, destacamos os pressupostos teórico-filosófico-metodológicos que a embasam, o autoconhecimento (conhecimento de si mesmo), as artes e o professor de classe (professor generalista). No método de Maria Montessori salientamos os pressupostos teórico-filosófico-metodológicos que o embasam e sua consequente atualização, a importância da prática/estágio e o autoconhecimento. Na experiência da Escola da Ponte sobressaiu-se a formação centrada na escola (destaque para o círculo de estudos). A pesquisa contribui com discussões para a formação de professores que Ensinam Matemática, apontando, em especial, para a formação interior do professor através do...
The objective of this research was to investigate how is the process of training teachers who work in the context of educational proposals Waldorf, Montessori and the experience of the Ponte School(Bridge School), focusing on specific training courses for each of these proposals. Data were collected through the participation of the researcher as a student in training courses for each of the proposals in the periods 2009 to 2013, field work in schools that adopt the proposals referred to, conversations with teachers, seven interviews and a questionnaire, with teachers and /or trainers who work or have worked in these proposals. Data were recorded in an expanded field notes and interviews were audio-recorded and transcribed. The material was interpreted and discussed qualitatively, according to an interpretive ethnographic. This entire process was presented through narratives that revealed the lived experience of the researcher both in training courses as in schools and also made explicit discussions that occurs as the teacher training process to act on the three proposals, highlighting how the teaching of Mathematics It was approached these formations. A reflection on the themes that emerged was held. In the proposed, Waldorf highlight the theoretical-philosophical and methodological assumptions that underlie that are: self-knowledge (knowledge of self); the arts; and the class teacher (generalist teacher). In the method of Maria Montessori emphasize the theoretical-philosophical and methodological assumptions that underlie and its subsequent update, the importance of practice / training and self-knowledge. The experience of the Ponte School(Bridge School) excelled focused training in school (particularly the study circle). The research contributes to discussions for the training of teachers who teach Mathematics, pointing in particular to the inner teacher training through knowledge of himself, shed which is considered in the proposals ...

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Santos, Evelaine Cruz dos. "Formação de professores no contexto das propostas pedagógicas de Rudolf Steiner (pedagogia Waldorf), Maria Montessori e da experiência da Escola da Ponte /." Rio Claro, 2015. http://hdl.handle.net/11449/132194.

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Orientador: Ubiratan D'Ambrosio
Banca: Adair Mendes Nacarato
Banca: Antônio Carlos Carrera de Souza
Banca: Ettiene Cordeiro Guérios
Banca: Roger Miarka
Resumo: O objetivo desta pesquisa foi investigar como ocorre o processo de formação de professores para atuar no contexto das propostas pedagógicas Waldorf, Montessori e experiência da Escola da Ponte, com enfoque em cursos de formação para cada uma destas propostas. Os dados foram coletados através da participação da pesquisadora como aluna de cursos de formação para cada uma das propostas, ocorridos nos períodos de 2009 a 2013, trabalho de campo em escolas que adotam as propostas referidas, conversas com professores, sete entrevistas e um questionário, com professores e/ou formadores que atuam ou atuaram nestas propostas. Os dados foram registrados em notas de campo expandidas e as entrevistas foram gravadas em áudio e transcritas. O material foi interpretado e discutido de forma qualitativa, segundo um caráter etnográfico interpretativo. Todo esse processo foi apresentado através de narrativas que revelaram a experiência vivida pela pesquisadora tanto nos cursos de formação quanto nas escolas e, também, discussões que explicitaram como ocorre o processo de formação de professores para atuar nas três propostas, destacando como o ensino de Matemática foi abordado nestas formações. Foi realizada uma reflexão sobre os temas que emergiram. Na proposta Waldorf, destacamos os pressupostos teórico-filosófico-metodológicos que a embasam, o autoconhecimento (conhecimento de si mesmo), as artes e o professor de classe (professor generalista). No método de Maria Montessori salientamos os pressupostos teórico-filosófico-metodológicos que o embasam e sua consequente atualização, a importância da prática/estágio e o autoconhecimento. Na experiência da Escola da Ponte sobressaiu-se a formação centrada na escola (destaque para o círculo de estudos). A pesquisa contribui com discussões para a formação de professores que Ensinam Matemática, apontando, em especial, para a formação interior do professor através do...
Abstract: The objective of this research was to investigate how is the process of training teachers who work in the context of educational proposals Waldorf, Montessori and the experience of the Ponte School(Bridge School), focusing on specific training courses for each of these proposals. Data were collected through the participation of the researcher as a student in training courses for each of the proposals in the periods 2009 to 2013, field work in schools that adopt the proposals referred to, conversations with teachers, seven interviews and a questionnaire, with teachers and /or trainers who work or have worked in these proposals. Data were recorded in an expanded field notes and interviews were audio-recorded and transcribed. The material was interpreted and discussed qualitatively, according to an interpretive ethnographic. This entire process was presented through narratives that revealed the lived experience of the researcher both in training courses as in schools and also made explicit discussions that occurs as the teacher training process to act on the three proposals, highlighting how the teaching of Mathematics It was approached these formations. A reflection on the themes that emerged was held. In the proposed, Waldorf highlight the theoretical-philosophical and methodological assumptions that underlie that are: self-knowledge (knowledge of self); the arts; and the class teacher (generalist teacher). In the method of Maria Montessori emphasize the theoretical-philosophical and methodological assumptions that underlie and its subsequent update, the importance of practice / training and self-knowledge. The experience of the Ponte School(Bridge School) excelled focused training in school (particularly the study circle). The research contributes to discussions for the training of teachers who teach Mathematics, pointing in particular to the inner teacher training through knowledge of himself, shed which is considered in the proposals ...
Doutor

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Besson, Yvan. "Histoire de l'agriculture biologique : une introduction aux fondateurs, Sir Albert Howard, Rudolf Steiner, le couple Müller et Hans Peter Rusch, Masanobu Fukuoka." Troyes, 2007. http://www.theses.fr/2007TROY0003.

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L’agriculture biologique émane d’une critique sociale et agronomique : celle de l’industrialisme et du capitalisme qui tendraient à empêcher l’existence même des agriculteurs, et celle de l’agrochimie qui exploiterait les terres sans entretenir correctement leur fertilité. D’une manière générale, l’agrobiologie émerge d’une contestation politique romantique de la modernité, avec toute la complexité de ce courant d’idées. Nostalgie du monde paysat, recherche d’une harmonie de l’agriculture avec la nature, tendance au mysticisme biologique, refus du désenchantement du monde, influences de l’Orient, critique de l’extension de la soif du profit, constituent les thèmes récurrents, plus ou moins accentués selon les fondateurs Howard, Müller, Rusch, Fukuoka. Avec Steiner, les racines de l’agrobiologie plongent dans l’occultisme. Une clarification épistémologique et philosophique de la diversité de ces enjeux culturels s’imposait. Sur le plan agronomique, les critiques tournent autour du thème de l’oubli agrochimique du sol et de l’importance de l’humus pour le maintien de la fertilité et la qualité nutritionnelle des produits agricoles. Outre une économie fondée sur l’agriculture, les alternatives proposées concernent la prise en charge de la commercialisation par les producteurs et un renouveau des techniques de la fertilisation organique, surtout avec le compostage et les engrais verts. De plus, la réflexion sur la nature comme modèle invite aussi à un rapprochement de l’agriculture avec la forêt, lequel trouve aujourd’hui un prolongement inédit dans une agroforesterie intégrant l’amendement au bois raméal fragmenté
Organic farming originates from a social and agronomical criticism of industrialism and capitalism which tend towards the complete disappearance of farming, and of agricultural chemistry which exploits land without properly maintaining its fertility. In general, organic farming emerged from a romantic political contestation of modernity in all its complexity. Nostalgia for country life, a search fro harmony between farming and nature, a tendency towards biological mysticism, refusal of disillusion with the world, oriental influences, criticism of expansion of thirst for profit, all are recurrent themes, more or less underlined by the founders Howard, Müller, Rusch and Fukuoka. According to Steiner, organic farming plunges its roots in occultism. An epistemological and philosophical clarification on these various cultural issues became necessary. From an agronomical point of view, the criticism concerns themes of agricultural chemistry’s neglect for soil quality, importance of humus in the preservation of soil fertility and nutritional quality of agricultural produce. Apart from an economy based on farming, the alternatives proposed are marketing by producers and a return to organic fertilization techniques using compost and green manures. In addition, the idea of using nature as a model invites a comparison of farming with forestry, which today is compounded by agroforestry methods incorporating Ramial Chipped Wood

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Reis, Claudia de Jesus Tietsche [UNESP]. "Os princípios pedagógicos de Freire e Steiner e suas relações com os meios eletrônicos do cotidiano discente." Universidade Estadual Paulista (UNESP), 2015. http://hdl.handle.net/11449/134168.

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Este trabalho investiga os princípios pedagógicos de Paulo Freire e Rudolf Steiner para dialogar com a realidade discente, influenciada pelos meios eletrônicos - televisão, videogame e computador. A abordagem é qualitativa e utiliza para a coleta de dados análise documental e entrevista semiestruturada. As equipes gestoras e três professores de cada escola, uma waldorf e outra freireana, ambas do interior de São Paulo, foram entrevistados. Para análise dos dados utilizou-se o paradigma indiciário proposto por Carlo Ginzburg. A partir desses dados, concluiu-se que as duas pedagogias apresentam em comum a não utilização de apostilas e o incentivo à autonomia dos professores. Em complementação, a waldorf prioriza o desenvolvimento individual dos alunos para beneficiar o social e a freireana, o contexto social como base formativa para a construção do indivíduo. Ao abordar os meios eletrônicos identificou-se cautela: a pedagogia waldorf defende as vivências artísticas e um ritmo diferenciado de condução dos conteúdos, como alimento que supre as necessidades dos alunos; a pedagogia freireana acredita na interdisciplinaridade dos conteúdos, praticados em forma de projetos que se modificam ano a ano, despertando o interesse dos alunos. Steiner e Freire não viveram a tecnologia do século XXI, mas suas contribuições alertam para que os meios eletrônicos não constituam o âmbito mais fundamental no contexto escolar; pois, a educação humanística, defendida por ambos, luta pela valorização de um Homem historicamente situado no mundo de forma crítica e autônoma. O ser docente deve educar-se permanentemente, ao considerar o discente num agir a partir do ser e reconhecer
This paper investigates the pedagogical principles of Paulo Freire and Rudolf Steiner in how they approach the student reality, as influenced by electronic media - television, videogame and computer. The methodology is qualitative and data were collected in the pedagogic projects and semi-structured interviews. The management teams and three teachers from each school, one Waldorf and one Freire, both in the interior of São Paulo State, were interviewed. Data analysis used the evidentiary paradigm proposed by Carlo Ginzburg. It was concluded that the two pedagogies have in common not using handouts and encouragement of the teacher‟s autonomy. In addition, the Waldorf prioritizes the individual development of students towards the social, and Freire, the social context as a formative basis for the construction of the individual. In addressing the electronic media, it was identified care: the Waldorf pedagogy defends the artistic experience and an individual pace of driving of the contents, as impulse to meet the needs of students; Freire's pedagogy believes in the interdisciplinary content, practiced in the form of projects that change every year, attracting the interest of students. Steiner and Freire did not live with twenty-first century technology, but their contributions warn that electronic media are not the most important part in the school context; therefore, humanistic education, advocated by both, seeks to educate the individuals critically and independently, historically situated in the world. To be a teacher imply educate himself/herself permanently, and consider the student action from student‟s being and recognizing

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Matassoni, Filippo. "La viticoltura biodinamica: dalla teoria steineriana alla pratica." Bachelor's thesis, Alma Mater Studiorum - Università di Bologna, 2018. http://amslaurea.unibo.it/15546/.

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L'elaborato illustra i fondamenti della filosofia biodinamica, a partire dalle linee guida di Rudolf Steiner fino ad arrivare agli studi più recenti. Inoltre dimostra come la biodinamica venga applicata a livello aziendale, grazie alla mia esperienza di tirocinio presso l'azienda agricola "Tenuta Mara"

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Černý, Matouš. "Využití kompetencí divadelního dramaturga v praxi učitele na Waldorfském lyceu." Master's thesis, Akademie múzických umění v Praze.Divadelní fakulta. Knihovna, 2017. http://www.nusl.cz/ntk/nusl-391688.

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This diploma thesis deals with the ways of using the qualifications of a literary manager in the field of pedagogy and didactics, specifically while teaching at a secondary school called Waldorfské lyceum. In the first part the author deals with the characteristics of the two careers – as a literary manager and as a teacher, and defines the set of qualities that are necessary for these professions. Later he compares these two professions and seeks intersections and parallels between them and the parts they take in a theater environment and in a school environment respectively. In the next part he introduces the Waldorf education and its specifics with regards to the performing arts incorporated into the lessons, and analyses the drama poetics of Rudolf Steiner including his approach towards the manner of speech and the art of eurythmy. In the crucial third part of this thesis the author is describing his experiences as a teacher at the secondary school Waldorfské lyceum and looks into individual areas of his activities – projects of literary, performing, artistic and cultural character, particularly in relation to utilizing the qualitifations of a literary manager, obtained during the studies of Dramaturgy for Dramatic Theater on The Theater Academy of Performing Arts.

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Pivovar, Eloisa Leal Silvério. "A autoridade como mediadora na promoção de adultos livres e autônomos em seu pensar : uma discussão a partir de Rudolf Steiner e Viktor E. Frankl." reponame:Repositório Institucional da UFPR, 2016. http://hdl.handle.net/1884/43636.

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Orientadora: Profª Drª Ettiène Cordeiro Guérios
Dissertação (mestrado) - Universidade Federal do Paraná, Setor de Educação, Programa de Pós-Graduação em Educação. Defesa: Curitiba, 22/03/2016
Inclui referências : f. 162-166
Resumo: Esta dissertação visa discutir o modo de ver e atuar da figura de autoridade sobre a realidade de alunos que apresentam apatia para a aprendizagem, relacionando sua forma de lidar com o conhecimento com as implicações na produção de saberes e no desenvolvimento de crianças autônomas em seu pensar. Fundamenta-se em perspectiva teórica que entende que é pelo exemplo e pela imitação que as forças vivas do corpo se fortalecem ou se atrofiam. Parte do pressuposto de que o conhecimento científico-espiritual do ser humano é a base para a compreensão dos problemas sociais e antídoto para o sentimentalismo sobrevalorizado em comparação com a razão. Foram considerados na discussão, a competência e os atributos comportamentais e sociais aparentes de estudantes, para daí se extraírem dados referentes às influências externas recebidas, tanto do âmbito familiar quanto do escolar. A pesquisa fez uso de abordagem fenomenológica, com método misto, com predomínio qualitativo. Com base na tríade observar, intelectualizar e idear, o estudo não padronizado teve amostra intencional. Contou com a participação de 59 sujeitos sendo 30 adultos e 29 estudantes. O fenômeno da apatia para a aprendizagem foi organizado por tipologias e na modalidade de estudo de caso, resultando na descrição de três casos diferenciados pelo nível de dependência na realização das tarefas. Verificou-se que o desenvolvimento cognitivo e moral da criança sofre a influência direta da condição de liberdade da figura de autoridade, sendo ela a responsável pelas características das representações mentais que estruturam o pensamento da criança. Com base nas ideias de Rudolf Steiner e de Viktor E. Frankl apresentam-se elementos teóricos para se argumentar em defesa da inclusão de reflexões sobre autoconhecimento na formação dos educadores. Palavras-chave: Autoridade. Autoconhecimento. Desenvolvimento. Ensino-Aprendizagem. Formação.
Abstract: This dissertation aims to discuss how authorities see and act regarding the reality of children with learning problems, exploring the relationship between the ways of dealing with the knowledge, the implications in the production of knowledge and the development of thinking in free children. The theoretical perspective considers that is through learning by example and by imitating that the body's living forces strengthen or atrophy. It assumes that the scientific-spiritual knowledge of the human being is the basis for the understanding of social problems and the antidote to overvalued sentimentalism when compared to reasoned analysis. The students' behavioral and apparent social attributes were surveyed, and that data was investigated regarding influences received from both the family and school. The researcher made use of a phenomenological approach, with mixed, but predominantly qualitative methods. The pillars of the study were observed, intellectualized and idealized. This non-standard study had an intentional sample of 59 participants, these being 30 adults and 29 students. The phenomenon of apathy for learning was organized by typologies, resulting in the description of three different cases by the level of dependency in the tasks. It was found that child cognitive and moral development suffer from the direct influence of the relation to freedom condition of an authority figure, this individual being responsible for the characteristics of mental representations that structure the thinking of the child. Based on the ideas of Rudolf Steiner and Viktor E. Frankl, this work presents theoretical elements to argue in defense of the inclusion of reflections on self-knowledge in the training of educators. Key words: Authority. Self-knowledge. Development. Formation. Teaching-learning.

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Ellis, Hele. "Decentering the subjective: The transcendent experience of formlessness in an abstract expressionist painting practice." Thesis, Queensland University of Technology, 2017. https://eprints.qut.edu.au/107658/1/Hele_Ellis_Thesis.pdf.

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This practice-led research project is based on the experimental strategy of Formlessness within painting, a negation of representation within the compositions, which potentially act as a pathway to sensory immersion and without a subject-matter to an awareness of Self. The colour palette chosen for the colour fields introduces chromatic couplings that are specifically hung for maximum charge. The colours present as taking on their own lives, explaining the compelling force behind these works that lead to a pure sensation. Key tenets of Anthroposophy - with particular concern towards Steiner's writing on colour - are central to the theoretical position the project takes.

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Vallespir, Machado Maria Consuelo. "Hacia una espiritualización de la materia a través de la arquitectura, estudio y aplicación del método eurítmico de Rudolf Steiner como herramienta para la observación y creación arquitectónica, en conversación con las de la modernidad." Doctoral thesis, Universitat Politècnica de Catalunya, 2005. http://hdl.handle.net/10803/6820.

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This thesis presents "Eurythmy as visible speech", the art of movement which was developed by Rudolf Steiner (1863-1925), as a tool which can enable architects to recognize and create architectural forms from the sources of all possible forms: formative forces that can be found in speech sounds, consonants and vowels of human languages.
In 1912 R. Steiner began to develop the art of Eurythmy from its original ancient Grecian roots of movement in space. Simultaneously and related to Eurythmy, R. Steiner created the first Goetheanum, a building for talks and presentations of performing arts. This building burnt down in 1921. A year later he modelled the forms of a second Goetheanum.
The relation of R. Steiner's artistic intention to artists and thinkers, is looked up through the development of observation. Among the examples of the modern movement is analysed the observation based in poetry of the group of architects "Amereida", Chile.
Observation is fundamental in the artistic process, today is recognized as a common patrimony. Considering Eurythmy as a tool for observation and creation, the formal expression of the gestures of speech appears. Therefore time is introduced into space, process is introduced, the becoming of forms, the moving form of the speech sounds through the human body become architectural forms. To make this visually understandable, buildings are analysed from the point of view Resume of the thesis: "Towards a spiritualization of matter through architecture" This thesis presents "Eurythmy as visible speech", the art of movement which was developed by Rudolf Steiner (1863-1925), as a tool which can enable architects to recognize and create architectural forms from the sources of all possible forms: formative forces that can be found in speech sounds, consonants and vowels of human languages.
In 1912 R. Steiner began to develop the art of Eurythmy from its original ancient Grecian roots of movement in space. Simultaneously and related to Eurythmy, R. Steiner created the first Goetheanum, a building for talks and presentations of performing arts. This building burnt down in 1921. A year later he modelled the forms of a second Goetheanum.
The relation of R. Steiner's artistic intention to artists and thinkers, is looked up through the development of observation. Among the examples of the modern movement is analysed the observation based in poetry of the group of architects "Amereida", Chile.
Observation is fundamental in the artistic process, today is recognized as a common patrimony. Considering Eurythmy as a tool for observation and creation, the formal expression of the gestures of speech appears. Therefore time is introduced into space, process is introduced, the becoming of forms, the moving form of the speech sounds through the human body become architectural forms. To make this visually understandable, buildings are analysed from the point of view of the sounds of speech.
The form tendencies that can be observed in Eurythmy and architecture can also be found in forms of sculpture, painting, scientific experiment with substances in movement, as well as in manifestations of nature: in water, minerals, plants, clouds, animals, man, etc. which are illustrated with examples; for instance the archetypal form of the sound K can be seen in the crystallization of certain minerals, etc.
The possibility of observation and creation out of what is process, is related to capacities that the artist himself can develop. In this sense the basis of Eurythmy is also the basis of Anthroposophy, which is a modern way of opening and expanding human capacities for perception and creation, based on R. Steiner's discovery of the Goetheanistic observation which asks the observer to be able to unite his own life forces with the observed object, to become one with the observed object, in order to be able to experience and recognize the forces from which it has been formed.
R. Steiner developed the movements and gestures of Eurythmy from the observation of speech process, Goethe create his theory on the metamorphosis of the plant, and his Faust observing processes.
This way of observation is vital for a modern experience of the world, includes the time and the invisible life sources from which all things become visible. Goethe observes the spirit concretely in what he has in front. This is new: the spirit is no more a matter of faith, abstract and far away but something concrete. After have described the formal tendencies of the sounds of speech according to the results from R. Steiner's research, are presented models as possible formal results of this specific dialog between word and form.
The application of Eurythmy as a tool in architecture is an expansion of consciousness in the realm of the perception of form, and its possible effects on the development of the human beings that produce and live it.

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Choné, Aurélie. "L'Occident à la rencontre de l'Orient pendant la première moitié du 20ème siècle : intégration et transformation du savoir sur l'Orient dans l'espace germanophone à travers l'oeuvre de Rudolf Steiner, Carl Gustav Jung et Hermann Hesse." Université Marc Bloch (Strasbourg) (1971-2008), 2002. http://www.theses.fr/2002STR20007.

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Grâce à l'essor de l'orientalisme universitaire, en particulier de l'indianisme allemand, au 19ème siècle, la connaissance des cultures et des religions orientales (hindouisme, bouddhisme, taoi͏̈sme) a considérablement progressé dans l'espace germanophone au début du 20ème siècle. Nous montrons comment et à quelles fins ce savoir est assimilé par l'Occident dans la première moitié du 20ème siècle, à travers l'œuvre de trois auteurs issus de champs complètements différents, même s'ils s'entrecroisent : l'ésotérisme pour Rudolf Steiner (1861-1925), la psychologie pour Carl Gustav Jung (1875-1961) et la littérature pour Hermann Hesse (1877-1962). . .

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Mitev, Kamen. "Expériences spirituelles laïques et modes de vie mystiques aux dix-neuf et vingtièmes siècles : étude descriptive et comparative, se référant à l'exemple de la Fraternité Blanche Universelle en Bulgarie et en France." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0046.

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Le texte représente une enquête qualitative visant à créer une image compréhensive de la qualité mystique, dans les cadres chronologiques des dix-neuf et vingtième siècles. L'enquête est organisée autour d'une perspective socio-historique sur la Fraternité Blanche Universelle, groupe d'origine bulgare, créé en 1990. La Fraternité Blanche Universelle se situe dans un enchaînement de mouvements, à savoir le Magnétisme animal, le spiritisme, la Téosophie de Madame Blabatsky, l'Anthroposophie de Rudolf Steiner, le mouvement de Georges Ivanovitch Gurdjieff. L'optique théorique qui correspond à l'exploration de ce contexte introduit les concepts d'une mystique moderne et d'une expérience spirituelle laïque moderne. Il s'agit d'une tentative de construction d'un système interprétatif du mysticisme, impliquant le sens général des mouvements cités, aussi bien qu'un modèle synthétique de la dynamique psychique
The present enquiry aims to create a comprehensive image of the mystical quality in the chronological frames in the XIX and XX century. The enquiry is organised around a social and historical perspective about the Universal White Brotherhood, a community created in 1990, in Bulgaria. The group takes his place among complex of movements, namely The Mesmerism, the spiritism, the modern theosophy of Blavatsky, Rudolf Steiner's anthroposophy, the movement of G. Gurdjieff. The theoretical view corresponding to the exploration of this context introduces the concept of a modern mystic and a laical spiritual experience, attempting to build a general interpretative system of mysticism, leading to a synthetic model of dynamic of the psyché

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Hoffmann, Maria L. "Adapting Rudolf Steiner's Zwoelf Stimmungen (Twelve Moods): Insights from reworking a group eurythmy to a solo performance." Thesis, Queensland University of Technology, 2018. https://eprints.qut.edu.au/119191/2/Maria_Hoffmann_Thesis.pdf.

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This practice-led research explores the implications of creating a form for a solo performer of a eurythmy poem Zwoelf Stimmungen (Twelve Moods) which was originally moved by a group. The nature of the poem and the current situation of eurythmy make this creation relevant. This thesis focusses on the methodology used during the practice and includes an introduction to this art of movement in relation to other dance forms.

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Dissertations / Theses on the topic 'Rudolf Steiner'

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