Problem: Rudolf Joseph Lorenz Steiner (27 (or 25) February 1861 - 30 March 1925) was an Austrian philosopher, social reformer, architect and esotericist. Steiner gained initial recognition at the end of the nineteenth century as a literary critic and published philosophical works including The Philosophy of Freedom. At the beginning of the twentieth century he founded an esoteric spiritual movement, anthroposophy, with roots in German idealist philosophy and theosophy; other influences include Goethean science and Rosicrucianism. In the first, more philosophically oriented phase of this movement, Steiner attempted to find a synthesis between science and spirituality.

The Anthroposophical Society grew rapidly. Fueled by a need to find an artistic home for their yearly conferences, which included performances of plays written by Edouard Schure and Steiner, the decision was made to build a theater and organizational center. In 1913, construction began on the first Goetheanum building, in Dornach, Switzerland. The building, designed by Steiner, was built to a significant part by volunteers who offered craftsmanship or simply a will to learn new skills. Once World War I started in 1914, the Goetheanum volunteers could hear the sound of cannon fire beyond the Swiss border, but despite the war, people from all over Europe worked peaceably side by side on the building's construction.  Steiner's lecture activity expanded enormously with the end of the war. Most importantly, from 1919 on Steiner began to work with other members of the society to found numerous practical institutions and activities, including the first Waldorf school, founded that year in Stuttgart, Germany. At the same time, the Goetheanum developed as a wide-ranging cultural centre. On New Year's Eve, 1922/1923, the building burned to the ground; contemporary police reports indicate arson as the probable cause. Steiner immediately began work designing a second Goetheanum building - this time made of concrete instead of wood - which was completed in 1928, three years after his death.  At a "Foundation Meeting" for members held at the Dornach center during Christmas, 1923, Steiner spoke of laying a new Foundation Stone for the society in the hearts of his listeners. At the meeting, a new "General Anthroposophical Society" was established with a new executive board. At this meeting, Steiner also founded a School of Spiritual Science, intended as an "organ of initiative" for research and study and as "the 'soul' of the Anthroposophical Society". This School, which was led by Steiner, initially had sections for general anthroposophy, education, medicine, performing arts (eurythmy, speech, drama and music), the literary arts and humanities, mathematics, astronomy, science, and visual arts. Later sections were added for the social sciences, youth and agriculture. The School of Spiritual Science included meditative exercises given by Steiner.

When was the second one completed?

Answer with quotes: was completed in 1928, three years after his death.


Problem: Stephen Edelston Toulmin (; 25 March 1922 - 4 December 2009) was a British philosopher, author, and educator. Influenced by Ludwig Wittgenstein, Toulmin devoted his works to the analysis of moral reasoning. Throughout his writings, he sought to develop practical arguments which can be used effectively in evaluating the ethics behind moral issues.

By reviving casuistry (also known as case ethics), Toulmin sought to find the middle ground between the extremes of absolutism and relativism. Casuistry was practiced widely during the Middle Ages and the Renaissance to resolve moral issues. Although casuistry largely fell silent during the modern period, in The Abuse of Casuistry: A History of Moral Reasoning (1988), Toulmin collaborated with Albert R. Jonsen to demonstrate the effectiveness of casuistry in practical argumentation during the Middle Ages and the Renaissance, effectively reviving it as a permissible method of argument.  Casuistry employs absolutist principles, called "type cases" or "paradigm cases," without resorting to absolutism. It uses the standard principles (for example, sanctity of life) as referential markers in moral arguments. An individual case is then compared and contrasted with the type case. Given an individual case that is completely identical to the type case, moral judgments can be made immediately using the standard moral principles advocated in the type case. If the individual case differs from the type case, the differences will be critically assessed in order to arrive at a rational claim.  Through the procedure of casuistry, Toulmin and Jonsen identified three problematic situations in moral reasoning: first, the type case fits the individual case only ambiguously; second, two type cases apply to the same individual case in conflicting ways; third, an unprecedented individual case occurs, which cannot be compared or contrasted to any type case. Through the use of casuistry, Toulmin demonstrated and reinforced his previous emphasis on the significance of comparison to moral arguments, a significance not addressed in theories of absolutism or relativism.

what was the revival of casuistry?

Answer with quotes: By reviving casuistry (also known as case ethics), Toulmin sought to find the middle ground between the extremes of absolutism and relativism.


Problem: Field Marshal Henry William Paget, 1st Marquess of Anglesey,  (17 May 1768 - 29 April 1854), styled Lord Paget between 1784 and 1812 and known as the Earl of Uxbridge between 1812 and 1815, was a British Army officer and politician. After serving as a Member of Parliament for Carnarvon and then for Milborne Port, he took part in the Flanders Campaign and then commanded the cavalry for Sir John Moore's army in Spain during the Peninsular War; his cavalry showed distinct superiority over their French counterparts at the Battle of Sahagun, where his men captured two French lieutenant colonels and so mauled the French chasseurs that they ceased to exist as a viable regiment. He also commanded the cavalry at the Battle of Benavente, where he defeated the elite chasseurs of the French Imperial Guard.

During the Hundred Days he was appointed cavalry commander in Belgium, under the still resentful eye of Wellington. He fought at the Battle of Quatre Bras on 16 June 1815 and at the Battle of Waterloo two days later, when he led the spectacular charge of the British heavy cavalry against Comte d'Erlon's column which checked and in part routed the French Army.  One of the last cannon shots fired that day hit Paget in the right leg, necessitating its amputation. According to anecdote, he was close to Wellington when his leg was hit, and exclaimed, "By God, sir, I've lost my leg!" -- to which Wellington replied, "By God, sir, so you have!" According to his aide-de-camp, Thomas Wildman, during the amputation Paget smiled and said, "I have had a pretty long run. I have been a beau these 47 years and it would not be fair to cut the young men out any longer." While Paget had an articulated artificial limb fitted, his amputated leg meanwhile had a somewhat macabre after-life as a tourist attraction in the village of Waterloo in Belgium, to which it had been removed and where it was later interred.  Paget was created Marquess of Anglesey on 4 July 1815. A 27-metre (89 ft) high monument to his heroism (designed by Thomas Harrison) was erected at Llanfairpwllgwyngyll on Anglesey, close to Paget's country retreat at Plas Newydd, in 1816. He was also appointed a Knight of the Garter on 13 March 1818 and promoted to full general on 12 August 1819.

What did he do after his leg was amputated?

Answer with quotes:
While Paget had an articulated artificial limb fitted, his amputated leg meanwhile had a somewhat macabre after-life as a tourist attraction in the village of Waterloo