Waldorf Essentials: Why We Should Ask Why 华德福要素：为什么我们要问为什么

2022 Lecture by Christof Wiechert, Alanus University, Germany

Transcribed and translated with imperfection and abbreviation by LI Li, Shanghai, China. This text is for non-commercial usage only.  以不完整和缩写形式转录和翻译Christof Wiechert在International Waldorf Campus的讲演。本文本仅用于非商业用途。

It’s a pleasure to be with you. After 100 years, we have to reflect on what is our progress on Waldorf. I will start with a short historical reflection. Going back to 1909, it was the year Steiner published his book “Knowledge of the Higher World”. What was the impact at that time? The impact was enormous. In the beginning of the 20th century, it was unheard of to talk about inner development, self-management, the inner processes of the human being. You have to think it was kind of an ice-breaker situation, where Steiner broke solid ice that defined mankind for hundreds of years. With that book, a bridge, an entrance, an instrument was built to develop oneself.

很高兴和你们在一起。我们必须反思我们在华德福这100年的进展。我将从简短的历史反思开始。追溯到1909年，那一年斯坦纳出版了他的书《超越生死门：高等灵界知识与修证法门》。当时的影响是什么？影响是巨大的。在20世纪初，从未有人谈论过人类的内在发展、自我管理和内在过程。你不得不认为这是一种打破僵局的局面，斯坦纳打破了数百年来定义人类的坚冰。那本书是一座桥、一个入口，一个可以用来发展自己的工具。

For example, he said you can meditate, and he gave a simple explanation, you can meditate on “in light lives wisdom”.  it is not important that you know what that means. But if you inwardly use this phrase , it is as if you are drilling a hole in this solid ice, and something will happen to you from the inside. Another sentence he gave was, “while thinking, I feel myself united with world affairs.” This is especially, for teachers, an outstanding sentence. Just move that thought, around and around. I’m not responsible for world affairs but in my thinking, I can feel united. That was really the beginning of anthroposophy. Solid ice for over hundreds of years was broke, Steiner did it.

例如，他说你可以冥想，他给出了一个简单的解释，你可以冥思“智慧活在光明中”。你知道这意味着什么并不重要。但是，如果你在内心使用这个短语，就好像你在这个固体冰块上钻了一个洞，你的内心会发生一些事情。他说的另一句话是：“思考的时候，我感受自己与世界事务结合在一起。”对于老师来说，这句话尤其出色。只要让这个想法在内心流动，就可以了- 我不负责世界事务，但在我看来，我可以感到团结。这真的是人类智慧的开始。数百年来的厚冰层被打破了，斯坦纳做到了。

In the year 1907, Steiner published a small book “Education of the Child”. He wrote it because he was asked to talk about education. For some years, the book lived without “form”, and then came this entrepreneur who asked him to develop and guide the school. And then you see something amazing- he worked out how it would work. For 5 years, Steiner, with his teachers, struggled to develop form out of the impulse. The impulse was to find an education that serve the identity of the child. Not serving necessity, but focus on becoming human being. That was the impulse. He struggled after WW1 to create this form, how it would be in a school day. I still think it’s a miracle that they managed to survive. It was a work of art to get that done. Within the first decade, after 1919, there were already Waldorf schools in Switzerland, Britain, Holland, Norway, even in the US. First Waldorf school in the US started in 1928. So the impulse had enormous power. Then war came. In Germany, we had to rebuilt everything. It was Immanuel Malt (?) who advised the teachers to close down the schools so they would not be inflicted by the Nazi regime. So Steiner gave up what was the achievement of his life shortly before his death. This saved the world Waldorf movement as it was able to survive the Nazis.

1907年，施泰纳出版了一本书《人智學啟迪下的兒童教育》。这些文章源自因为他被要求谈论教育。几年来，这本书一直没有“形式”，后来有位企业家要求他创立和指导学校。然后我们就看到一些惊人的事情——他想出了教育工作原理的形式。五年来，施泰纳和他的老师们都在努力发展形式。当时的内驱力是找到一种实现孩子的教育。不是关注需要，而是专注于让孩子成为一个人。这就是内驱力。第一次世界大战后，他努力创造了这种形式、这个形式如何一天天在学校展开。我仍然认为那所学校能够幸存下来是一个奇迹，这是件艺术品。1919年后的第一个十年里，瑞士、英国、荷兰、挪威甚至美国都有华德福学校。美国第一所华德福学校成立于1928年。因此，这种内驱力具有巨大的力量。然后，战争爆发了。在德国，我们必须重建一切。当时Immanuel Malt (?) 建议老师们关闭学校，这样他们就不会受到纳粹政权的迫害。因此，施泰纳在去世前不久放弃了他一生的成就，这行为拯救了世界华德福运动，因为它能够在纳粹中幸存下来。

Currently, Waldorf has over 1000 schools. What is the situation in this moment? Are the schools still the bearer, the chalice of that impulse? That is the question. Because we have to work towards the future. I will give you some ideas that came to me in the last meeting I had. They are not complete, but if we look at examples, we learn there are lots of little impulses near and far away. In Israel, there’s this impulse to bring elements of Waldorf education in public schools. It’s quite a big thing these days. There are lots of schools in Israel that are interested in taking this education impulses, even main lessons, into their own schools. Even the fundamentalists are interested.

目前，华德福全球有1000多所学校。现在情况是什么？学校仍然是这种内驱力的传递者和圣杯吗？这就是问题所在，因为我们必须朝着未来努力。我会给你一些我上次开会时想到的想法。它们并不完整，但如果我们看看例子，我们就会发现，无论远近，都有许多微小的内驱力。在以色列，有一种将华德福教育元素引入公立学校的内驱力，这是在那里的主流发展。以色列有许多学校有兴趣将这种教育内驱力、甚至是华德福主课程，带入自己的学校。甚至连原教旨主义者都对华德福感兴趣。

Look into Germany, we have enormous development of the traditional Waldorf schools. We also have amazing influences of the inter-cultural world, where people come from not from German origin. This inter-cultural Waldorf school didn’t take hold in Europe for many years, but there are some interesting development on this in Germany now. Then, there are independent schools that are getting more expensive, and more parents are not able to pay for them, so parents apply for a position at the school.

We all ask ourselves how will this develop? There is one public school in Oakland, California, that follows the idea of giving children a Waldorf experience. If you visit there, you can see that Waldorf has a lot of positive impacts that are being recognized by authorities. There’s also so called Waldorf home schools in the US that are developing fast. This is all very interesting development. So in many places, we can see the traditional form flourishing. So the question is, is this form still the identity of the impulse?

看看德国，我们有在传统华德福学校方面有巨大的发展。我们还受到跨文化世界的影响。华德福跨文化学校多年来没有在欧洲扎根，但现在德国在这方面有了一些有趣的发展。然后，一些独立学校的学费越来越贵，更多的家长无力支付学费，因此开始有家长们申请学校的职位。

我们继续问自己，华德福将如何发展？美国加利福尼亚州奥克兰市有一所公立学校，其理念是让孩子们体验华德福。如果你去那里参观，你可以看到华德福有很多积极的影响，这些影响正得到当局的认可。所谓的华德福家教也在美国迅速发展，这都是非常有意思的发展。因此，在许多地方，我们可以看到传统形式的蓬勃发展。所以问题是，这种形式的源头仍然是内驱力吗？

I make another detour now into the the history of the anthroposophy society. If we look at the original Anthroposophy Society, it was not directed by Steiner, they had their own broad, they had Steiner as their teacher. Steiner did what the board wanted. And then, it happened that the society slowly disconnected from the impulse, in a way that some actions of the society contradicted with the impulse of anthroposophy, and it caused quite some crisis in Germany. Crisis serious enough that the spiritual impulse may not survive. What happened then, was that Steiner reorganized the society, the old society was abandoned and a new one was created. He said, in the new society, impulse and form are identical. And everything done by this society, will be done in the light of the spiritual impulse.

我现在绕个弯路讲讲人智学协会的历史。如果我们看看最初的人智学协会，它不是由施泰纳指导的，他们有自己的董事，施泰纳只是里面的老师，做董事会想要的。然后，人智学协会慢慢地与内驱力断开了联系，在某种程度上，协会的某些行为与人智学的内驱力相矛盾，这在德国造成了相当大的危机。危机严重到精神内驱力可能无法生存。后来，施泰纳重组了人智学协会，抛弃了旧协会，创建了新协会。他说，在新协会中，内驱力和形式是相同的。这个人智学协会所做的一切，都将依附在精神内驱力上。

The basic principle of coming together of impulse and form will be out of what is human. Now we come back to education, there is something for us that is very interesting. What is really human in the becoming of human being, and how do we serve that? What is the future of the Waldorf movement? If all what we do is the expression of the impulse, how do we know what the impulse is?

We are now in the situation where teachers find their ways to the root sources, or lose it. This is a critical situation in the world. The form is given, do we still recognize the impulse, does this form still represent the impulse of Waldorf education? This is a serious situation. In some countries, we face a dying process, where step by step the impulse die out of the scope, and what is left is an empty phasm.

内驱力和形式结合的基本原则来自于对人类的探究。回到教育上来，有一些问题是很有意思的，在人类的形成过程中，什么是真正的人类？我们如何为之服务？华德福运动的未来是什么？如果我们所做的只是内驱力的表达，我们怎么知道内驱力是什么？

我们现在的处境是，老师们要么找到了根源，要么失去了根源。这是世界上的危急局势。形式被提供的状态下，我们还认识到这种内驱力吗？这种形式还代表着华德福教育的内驱力吗？这是一个严重的情况。在一些国家，我们面临着一个垂死的过程，在这个过程中，内驱力逐渐消失在视线范围之外，剩下的只是一个空影。

The world’s movements and development are different. We have young Waldorf countries like China and India. If you have a young Waldorf country, they are very engaged in the impulse and finding the form. Now some say it’s related to colonization, giving those countries a form where those people may not want it. But Waldorf happens in countries where it is wanted. It is not wise to talk about colonization. I think it is wise to talk about recognition, how we want to raise our children. When we talk about colonization, we may also talk about DE-colonization, but DE-colonization needs to be done there in those places with those who are there. So it’s important that we be more precise with the wording so we don’t get false understanding of the impulse. The impulse is the representation of the consciousness thought, and this is for the whole world, not reserved for certain countries. It’s very simple.

So coming back- we live in this situation, do we still recognize the impulse?

全球的华德福运动和发展是不同的。我们有年轻的华德福国家，如中国和印度。年轻的华德福国家热衷于了解内驱力和寻找形式。有人说这与殖民有关，那就是在给那些国家一种人们可能不想要的形式。但华德福发生在人们想要它的国家，所以谈论殖民化是不明智的。我认为应该谈论认可、如何明智的抚养我们的孩子。当我们谈论殖民化时，我们可能也会谈论去殖民化，但去殖民化需要在那些地方与那里的人主动进行。所以，重要的是，我们要更加精确的措辞，这样我们就不会对内驱力产生错误的理解。内驱力是意识思维的表现，这是整个世界共享的，而不是某些国家独有的，这个道理很简单。

所以，问题是，我们生活在这种情况下，我们仍然认识到这种内驱力吗？

Now I will give you an idea. This is not an idea for us to fight about: The form that was given in 1919, it was a form that they created to align with the impulse. Are we now in the moment where we can say, do we need new forms? Do we have to go back, so to speak, to the year 1907, to the little booklet (The Education of the Child), where we have no form, where we are trying to realize what is this impulse? What do the children in this century need? How do we build new education realities?

In the new schools in Germany and Holland, they do very well. We have achievements there. But is the next steps, seeing how the world progresses, that we look at the impulse and try to understand it again? Where the needs of the children of this time? Needs of the cities, the privileged, the underprivileged... what are the next steps?

现在我给你一个想法，这不是一个让我们争论的想法：在1919年斯坦纳给出的形式，是他们为了配合内驱力而创建的形式。我们现在是否可以说，我们需要新的形式？可否说，我们必须回到1907年，回到小册子《儿童教育》，在那个没有形式的文本中，我们试图认识到这种内驱力是什么？这个世纪的孩子需要什么？我们如何构建新的教育现实？

在德国和荷兰的新华德福学校表现很好，我们在那里取得了成就。但是，接下来的步骤，观察到世界是如何发展的，我们是不是要看看这种内驱力，并试图再次理解它？这个时候孩子们的需求在哪里？城市、特权阶层和弱势群体的需求是什么……我们的下一步是什么？

There is something developing in some places. We hope to explore in a much wider perspective, what phasm can be engaged with the impulse. I think this is the direction of where Waldorf school has to develop. To give another thought- when Steiner reorganized the Anthroposophy Society, there was a famous Christmas conference in 1924, in which he had a conversation with some Swiss teachers, who said they don’t see the possibility to start Waldorf school in Swizterland, can Steiner advice them? Steiner’s reply was remarkable- He adviced the teachers to bring the Waldorf methodology into the public schools. This lead to the founding of an organization to do just that. And so it happened. believe it or not, it happened.

我们希望从一个更广泛的角度来探索，什么样的形式能与内驱力相结合。我认为这是华德福学校必须发展的方向。在1924年，斯坦纳重组人智学协会时，有一次著名的圣诞节会议，他在会上与一些瑞士教师进行了交谈，了解到瑞士当时无法开办华德福学校，这些老师请斯坦纳能给他们提建议。施泰纳的回答很出色——他建议老师们将华德福教学法引入公立学校。这直接导致了一个新组织的成立。当时的确发生了。

Another similar example of this movement that we see is in Holland, where Waldorf high school forms partnership with state high school. Sometimes it does not work, there was resistance. Sometimes it works when there is mutual interests.

Why am I tell you this? Because my interpretation of this situation is that Steiner suggested that Waldorf impulse can be realized in other forms, in other phasm. So we need to free ourselves from the form and look into the impulse side. It is a necessary to create new forms.

That is the question of the day, for me.

我们看到的另一个类似的例子是荷兰，那里的华德福高中与州立高中结成伙伴关系。有时这种合作不起作用，有阻力。有时，当存在共同利益时，能起到作用。

我为什么要告诉你这个？因为我对这种情况的解释是，施泰纳认为，华德福内驱力可以以其他形式、其他阶段实现。所以我们需要从形式中解脱出来，看看内驱力的一面。创建新表单是必要的。

对我来说，这就是当下的问题。

Question: Is it like that there is so much focus on the form, that we lose the impulse that created the form, and we are holding onto the form that is nothing but an empty shell?

Christof: Yes. That is true. Our societies, especially in the first world, are over organized, that means it gives enormous form that can crush the impulse. The form side is overwhelming.

问题：是不是我们太注重形式了，以至于我们失去了创造形式的内驱力，而我们抓住的只是一个空壳的形式？

克里斯托夫：对这是真的。我们的社会，特别是在第一世界，组织过度，这意味着它提供了巨大的形式，可以粉碎内驱力。形式力量势不可挡。

Comment: I would like to suggest even a step further, you remember there was a Bauhaus movement that suggested form follow function. We need to focus on the impulse and not to worry too much on the form. You talked about one impulse and one form. But the impulse what I see is very diverse, so is form. If we focus on the one form, we may lose the many aspects of the original impulse.

Christof: This is very interesting. In architecture, form follows function. The spiritual reality is that impulse needs a form on earth. Gerber (?) did not find its form in the scientific community and some of this is lost. After 3 generations, Steiner described in the biography of Gerber, spiritual impulse dies out if it has not found its form, or it would have to be reborn. This is the question we have now- how to help generations to become human, that is the impulse, the question.

分享：我想建议更进一步，你记得有一个包豪斯运动，提倡形式跟随功能。我们需要专注于内驱力，而不是过于担心形式。你谈到了一种内驱力和一种形式。但我所看到的内驱力非常多样，形式也是如此。如果我们专注于一种形式，我们可能会失去原始内驱力的许多方面。

克里斯托夫：这很有趣。在建筑学中，形式遵循功能。精神现实是，内驱力在地球上需要一种形式。Gerber（？）没有在科学界找到它的形式，其中一些已经丢失。斯坦纳在格伯的传记中描述，三代之后，如果精神内驱力没有找到它的形式，它就会消亡，否则它就必须重生。这是我们现在面临的问题——如何帮助一代代的我们成为人类，这是一种内驱力，也是一个问题。

Question: How can the impulse be shared and propagated? As the impulse is something that streams through us, how do we share that with one another?

Christof: I started my contribution today with meditative examples. I think if we want to truly understand the concept, the art of education, then we have to go two paths: one is scientific understanding of the anthroposophy, and the other is to turn inward, to develop our spiritual capacities. If you find for yourself, then you can find ways, guidance in your thought. That is also our task today, to recreate that. I know a scholar in Israel who travels to many schools. I understand that it’s very effective. So we need people who are capable to talk the language of today in a spiritual way.

问题：如何分享和传播内驱力？由于内驱力是流经我们内在的东西，我们如何彼此分享？

克里斯托夫：我今天以冥想的例子开始了我的讲演。我认为，如果我们想真正理解教育的概念和艺术，那么我们必须走两条路：一条是科学地理解人智学，另一条是向内发展我们的精神能力。如果你自己找到了，那么你就可以在你的思想中找到方法和指导。这也是我们今天的任务，重新创造这一点。我认识一位以色列学者，他去过许多学校。我知道这很有效。因此，我们需要有能力以今日的语言来谈论灵性的人。

Question: From my recent experiences, I have begun to realize that Waldorf school brought out my fears as a parent. I try to overcome my fears and go with the flow. But where do we draw the line between my fear, and something else that is missing in the process? How can I question someone else’s notion of impulse or form? How far should I trust the process, or see the shortcoming as part of the growth process?

Christof: It is a little bit risky but I will say it now- Your question is an absolutely wonderful question. But I do not know the answer. We have to distinguish: there are people who are making and following their impulse, they can make mistakes and know whether they are on the right track by looking back at the impulse; But there are also people who does not need to listen to the call of the impulse, then perhaps their inner capacities are not really cut out for this work. You will see that in their social shortcomings, their education shortcomings, the inability to work together. So I do not give you an answer, but what I can tell you is that I understand your question very well.

Follow-up question: Sometimes I think, who am I to question someone elses’ journey? Am I thinking too much?

Christof: May I give you a suggestion? It sounds a bit stupid, but try to do this for 4 weeks, everyday: meditate on “in light lives wisdom”, and just look what happens to you. My experience is if you do that, let’s say for 3-4 minutes a day, then you get inner orientation. Experiment with your capacities.

问：从我最近的经历来看，我开始意识到华德福学校让我这位家长感到恐惧。我努力克服恐惧，随波逐流。但是，我的恐惧，和这个过程中缺少的其他东西的界限在那里？我们应该在哪里划清界限呢？我怎么能质疑别人的内驱力或形式的概念？我应该在多大程度上信任这个过程，或者将缺点视为成长过程的一部分？

克里斯托夫：这有点冒险，但我现在要说——你的问题绝对是个好问题。但我不知道答案。我们必须区分：有些人在制造和追随自己的内驱力，他们可以犯错误，通过回顾内驱力，知道自己是否在正确的轨道上；但也有人不需要听从内驱力的召唤，那么也许他们的内在能力并不能真正胜任这项工作。你会看到他们的社会缺点、教育缺点、无法合作。所以我没有给你答案，但我能告诉你的是，我非常理解你的问题。

跟进问题：有时我会想，我是谁来质疑别人的旅程？我想得太多了吗？

克里斯托：我可以给你一个建议吗？这听起来有点愚蠢，但每天试着这样做4周：冥想“智慧活在光明中”，看看你会发生什么。我的经验是，如果你这样做，比如说每天花3-4分钟，那么你就会得到内心的方向感，试验你的能力。

Comment: You are presenting this picture, this quality, with the fire of the Goetheanum, showing us what we had before and what came afterwards... so we could see the fire and the horrible points in it. But we can see and you said it, what is possible through this and because of this... I don’t want to say it in a dramatic way in relation to Waldorf pedagogy, but here in Peru, and in other parts of the world, we couldn’t have classes in the “present” form for about 2 years. We could say “it was horrible!”, and it was, in some ways. But I also see that something was dying- something in Waldorf movement can die in a negative way, or in a positive way. So this positive quality, we could observe here during this pandemic. So much of the form died...the nice classroom and everything, and we had to make classes online. Teachers suffered from a lot of fear- but I also heard from teachers and parents that there are something incredible. For example, I heard some parents said, because of this situation, I understand the essential point of Waldorf pedagogy. Some teachers are saying that they have decided to study with us because what they are experiencing brought them to Waldorf pedagogy. What I’m saying is that something, in these years, is dying to be born. Dying and birth are the same thing. Possibly, we need courage to die, not in a dramatic way, perhaps to dissolve. My point is that we find this courage.

评论：你展示的画面、这歌德馆之火，向我们展示了我们过去和未来……我可以看到这场大火和其中可怕的地方。但我们可以看到，什么是可能的……我不想用戏剧性的方式来谈论华德福教育，但在秘鲁和世界其他地方，我们这两年内都不能以线下的形式上课。我们可以说“太可怕了！”这样的话，从某些方面来说，确实如此。但我也看到一些东西正在消亡——华德福运动中的一些东西可以以消极的方式消亡，也可以以积极的方式消逝。因此，通过这次疫情，我们可以观察到这种积极的品质。很多形式都死掉了……漂亮的教室和其他的，我们不得不在网上上课。老师们饱受恐惧之苦，但我也从老师和家长那里听到了一些不可思议的事情。例如，我听到一些家长说，由于这种情况，我理解华德福教育学的要点。一些老师说，他们决定和我们一起学习，因为他们的经历让他们来到了华德福教育学。我想说的是，在这些年里，有些东西渴望出生，其实死亡和出生是一回事。我的观点是，我们要找的这种放下的勇气。

Question: I’m just wondering about who do we go to, if the school management haven’t got the awareness to do the inner work? Because what I’m seeing is that children are being affected with imbalances. I wonder if this is something for the Waldorf Fellowship so there’s a top down suggestion of how to doing the inner work? Or should I be doing the inner work? I’m hoping to have some directions.

Christof: It’s wonderful, what you said. But it is quite risky. If a friend comes to me and say to me that I’m stupid, I’m not doing inner work, then it is not easy to have communication. Anthroposophy is the freedom of the human being. We never, ever, say to another, what should be done, there is no authority in the world who can prescribe this, because anthroposophy is built upon this freedom. if you have problem with management, with the school, I would talk with the management about the problem. But not talk about our inner work.

Follow up: I tried that, we didn’t get anywhere. There were a lot of promises but no changes.

Christof: I know this problem very well. But the solution has to come out of where it is. For example, if you have colleagues at your school, who have the same opinion, maybe talk together and see what can we do.

Follow up: I tried that. Everyone just left. It wasn’t going anywhere.

Christof: Perhaps that’s also a form of dying.

Follow up: Yes...

Chritof: I’m sorry I cannot help. this is situation of our time. We need the courage to overcome. But I cannot give practical advice over this distance for your situation.

问题：我只是想知道，如果学校管理层没有意识到要做内在工作，我们该找谁？因为我看到的是孩子们正受到失衡的影响。我想知道这是否是华德福学者的工作，能有一个自上而下的建议，让我们知道如何做内在工作？还是我应该自己做内在的工作？我希望能得到一些指示。

克里斯托：你说的太棒了。但这是相当危险的。如果一个朋友来找我，对我说我很笨，我没有做内心的工作，那么我们就不容易能有沟通了。人智学是人类的自由。我们永远不会对别人说，你应该做什么，世界上没有权威可以规定这一点，因为人智学是建立在这种自由之上的。如果你对管理层和学校有问题，我会建议你和管理层谈谈这个问题。但不要谈论他们的内心工作。

跟进：我试过了，但没有成功。有很多承诺，但没有改变。

克里斯托夫：我很清楚这个问题。但解决方案必须从发生的层面出发。例如，如果你的学校有同事，他们有相同的观点，也许可以一起讨论，看看我们能做什么。

跟进：我试过了。大家都走了。讨论没有结果。

克里斯托：也许这也是死亡的一种形式。

跟进：是吧。。。

克丽托夫：对不起，我帮不了忙。这就是我们这个时代的情况。我们需要克服困难的勇气。但对于你的情况，我不能在这地方给出切实可行的建议。

Comment: Good evening from Denmark. I have an idea about this form and the impulse. Because it’s very much in line with the question of consciousness. As I understand, at least in North Denmark and Norway, a little bit in Germany, Switzerland and Croatia, we have an issue about the impulse of anthroposophy. How can people express and debate without what they say being just an opinion, how can we be in a state of having a platform of discussion and debating? I think for anthroposophy to become alive again, we need to make an understanding that anthroposophy is the base. it comes before everything else. If people are not really educated, they’d take a lot of other impulses into the schools, then something starts to break. I think this is important to address everywhere in the world. To talk about the impulse, consciousness and the form. Then we can begin to re-build.

Christof: That’s very interesting perspective. We have to rebuild an understanding of what was meant. From there we find the ways for our education practices. We are in the situation of re-building, with courage, then we can do something.

评论：晚上好，我来自丹麦。我对这种形式和内驱力有了一个想法。因为这非常符合意识的问题。据我所知，至少在丹麦北部和挪威，在德国、瑞士和克罗地亚，我们有关于人智学内驱力的问题。但我们怎么、在哪里表达和辩论呢、怎么分辨观点呢？我们怎么能有一个讨论和辩论的平台呢？我认为，为了让人智学再次活跃起来，我们需要理解人智学是基础。这是最重要的。如果人们没有在这方面受过真正的教育，他们会带进很多其他的内驱力进入学校。我认为在世界各地解决这个问题很重要。我们要谈论内驱力、意识和形式。然后我们可以开始重建。

克里斯托：这是一个非常有趣的视角。我们必须重新理解这意味着什么、找到了教育实践的方法。我们正处于重建的境地，只要有勇气，我们就能做点什么。