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Steiner and the Issue of Racism Transforming Criticisms of Anthroposophy and Waldorf Education - Evolution, Race and the Quest for Global Ethics Robert Rose Centre for Philosophy and Anthroposophy CONTENTS (1) INTRODUCTION TO THE CRITICISMS AND THE PROBLEM OF RACISM 5 (2) THE IMPORTANCE OF THEORY AND THE DEFINING CRITERIA 21 (3) THE MEANING OF ‗RACE‘ IN THE CONTEXT OF EVOLUTION 55 (4) THE MEANING OF 'RACE' IN THE CONTEXT OF THE ANCIENT PAST 82 (5) THE MEANING OF 'RACE' IN THE CONTEXT OF THE PRESENT 109 (6) THE MEANING OF 'RACE' IN THE CONTEXT OF THE FUTURE 128 (7) INNER DEVELOPEMENT OVERCOMES RACISM 146 (8) SOCIAL VALUES OVERCOME RACISM 155 (9) INTERNATIONALISM OVERCOMES RACISM 172 (10) FINAL THOUGHTS: AN EDUCATION FOR HUMAN VALUES 181 CENTRE FOR PHILOSOPHY AND ANTHROPOSOPHY 192 REFERENCES 197 2 FREE DISTRIBUTION Copyright This book is copyrighted material in all possible forms. However, it may be freely downloaded, redistributed and shared with others (feel free to email the PDF book directly to others), subject to the following restrictions: The book may not be modified or reformatted in any way, or converted to other formats without prior permission of the author. Only individuals may print it, without alteration, for private study purposes only. It may not be printed by any Press or Institution, etc, without agreement of the author. The book, in any form, may not be sold or used for any commercial purpose without agreement of the author. The contents of the book are copyrighted and may not be copied or incorporated into other works. Excerpts may used in reviews or other articles, provided that proper acknowledgement of the source is given. Copyright © Robert Rose, 2013. All rights reserved. First published in 2013 by the ―Centre for Philosophy and Anthroposophy‖. VOLUNTARY CONTRIBUTIONS This book is based on original research. It is funded by voluntary contributions. Every individual who reads the book is free to contribute any amount they wish. This includes even if you are unable to contribute or wish to be generous. Institutions may wish to be generous if the ideas in the book are to be used in an institutional or public way. The contribution is to support further research. So if you have read the book and found it valuable and wish to make a voluntary contribution and support research of this kind, please see Voluntary Contributions at the end of the book (page 196). 3 Acknowledgements This book is dedicated to Alison and Karli for their love and support. The Author Dr Robert Rose was the modules leader for Philosophy and Anthroposophy at the University of Plymouth for twenty years on the BA (Hons) in Steiner / Waldorf Education. He is the director of the Centre for Philosophy and Anthroposophy. He is currently a coordinator of and visiting lecturer on the MA in Education (Steiner Philosophy) at Canterbury Christ Church University, Kent on behalf of the Steiner Waldorf Schools Fellowship. He has a PhD in the Philosophy of Science and has published two books entitled: ―Philosophies of Spirit and Nature‖ and ―Being and Becoming Whole‖. He has a particular interest in the contribution of holistic philosophy to understanding spirituality and the relevance of Steiner‘s ideas to education. He studied at the Universities of Sheffield, London and the West of England and in the Natural Science Department at the Goetheanum, Freie Hochschule für Geisteswissenschaft, Dornach near Basel, Switzerland. 4 (1) INTRODUCTION TO THE CRITICISMS AND THE PROBLEM OF RACISM Contemporary Context For friends and supporters of Anthroposophy and Waldorf Education, Rudolf Steiner is one of the most enlightened thinkers of the last one hundred years or more. As the founder of Anthroposophy, Waldorf Education, Anthroposophical Medicine, Biodynamic Farming, etc, he is known to them for promoting moral principles and social values that could help heal the divisions of society. In his early philosophical works he is renowned for his innovative views on the sciences and moral life. Scientifically, he is known to have argued for a new interpretation and extension of the natural sciences (inorganic, organic) to include a science of the spiritual (including culture and art) (Steiner 1886/1978). In moral theory (ethics) he is considered to have developed a set of principles that transcend tradition and group based morality to be grounded on the ethical power of the individual (Steiner 1894/1963). He is also known for his advocacy of: finding the positive in all beings and experiences; being openminded to the views of others irrespective of background or life situation; finding inner peace in difficult circumstances; and developing the strength of will for the fulfilment of right deeds (Steiner 1972). He is also well known for social ideals such as liberty, equality and community for all human beings (Steiner 1919/72); and for his conviction that the World is evolving towards a universal development of wisdom and love based on the freedom of every individual (1909/63). In the field of education, his ideas have become a global phenomenon with around one thousand schools world-wide. These are perceived by many as promoting a healthy understanding of human learning and which aim to cultivate (on the levels of knowledge, feeling and action) empathy and understanding for and between all the peoples of the World (Steiner 1919/69). Steiner / Waldorf schools are not only globally present, but within them there are teachers and students from all ethnic, racial, and spiritual backgrounds who are enthused by such ideas and practices. In this sense, the global support for Anthroposophy and Waldorf education has many representatives of all the peoples of the World. It is my view that the root of this world support for Anthroposophy and Waldorf education lies in Steiner‘s commitment to a rich form of global ethics. This is what this book attempts to show. 5 To the vast majority of such friends and supporters of Anthroposophy and Waldorf Education, the proposition that Steiner was a ―mystic barmpot‖, or a practitioner of pseudoscience, and held racist and fascist beliefs would appear strange to say the least. To them, mysticism, racism and fascism are at the opposite end of the cognitive and ethical spectrum to Steiner, Anthroposophy and Waldorf Education: take every one of the above cognitive, moral and social principles, each and every part of his evolutionary views and concepts of education and, for these friends and supporters, you would find the exact opposites in mysticism, racism and fascism. For them, Steiner, Anthroposophy and Waldorf Education have no connection, no links, or bridges, no philosophical similarity, sympathy or practical outcomes in common with mysticism, racism or fascism. Nevertheless, the critics of Steiner continue to assert the connections. So the most natural question that someone may ask at this point is: why bother with such assertions? Why not just ignore them? Steiner‘s own view in relation to opponents of Anthroposophy was twofold: ―It is natural for one who wishes to be a quiet member to say, for example, ‗I cannot concern myself with the statements of opponents about the society‘. But this is changed the moment he goes outside the sphere of silent participation. Then at once it becomes his duty to pay attention to the opponents and to defend all that is worthy of defence in Anthroposophy and the Anthroposophical Society... we can only be referring to those members who wish to be active... Only so shall we achieve our purpose, and the Society will be equal to the promise which it holds out to all its members – and thereby to the World at large‖ (Steiner 1924/63, p. 22/3). Steiner‘s message is clear: if you wish be a silent member you do not need to concern yourself with the opponents. But if you wish to be active in the name of Anthroposophy (and by extension all the daughter movements) then you need to defend it where it is worthy of defence. But Anthroposophy covers all the fields of knowledge mentioned above, so the primary aim of this book is to address the racism assertion. The question of mysticism plays a part in this, but is not the primary aim here. This book is one attempt to defend Anthroposophy and Waldorf education. In my view, the assertion of racism is false; from my perspective this assertion presents, in its philosophical roots, 6 the complete counter-image of what Anthroposophy and Waldorf Education really are; it is the real image of Anthroposophy as a truly ethical philosophy that is worthy of defence. This not only has national significance it has a global dimension due to the World outreach of Anthroposophy and its daughter movements such as Waldorf Education. The racist allegation is not new. In Europe and in America the accusation of racism against Rudolf Steiner has been present for over a decade. In Britain, however, it is a more recent phenomenon and over the last few years there have been claims that Steiner held a racist doctrine and that this has practical consequences for Waldorf Education. For example, a BBC South West program (November 2012) shows that the racist claim is still alive despite many arguments against it (Hindes & Nordwall 2012). The BBC interviewer, Samantha Smith, described Steiner as holding a racist view of evolution and reincarnation, using British Humanist Association member, and anti-faith school campaigner, Richy Thompson to back up an attempt to discredit Steiner and Anthroposophy. At one prominent point in the program a question was put to the principal of the Frome Steiner Academy, Trevor Mepham, when he was asked to the effect: ―do you believe in reincarnation and do you put Anthroposophy at the centre of your teaching‖? By the time the question was put, Smith had lead the audience to believe, by structuring the programme in a very specific way, that by answering ‗yes‘, or even ‗I am open-minded to it‘ could only mean one thing: that this was saying yes, or being open-minded, to racism.
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