Translations:Benutzer:Arian/Klett-Mini-Test/1453/en

its weight again only when one considers that with domestic animals their coming-into-being, their openness of soul toward the human being, their capacity to render him service — all these are creations of the human being. The domestic animal owes its existence and will have its future through the devotion and love of the human being. It is these that continually give the animal something it does not have by nature. And this gift is what has formed itself into the bodily formation of the domestic animal, down into the physical shaping of the bone system. Just as the oak confers upon calcium in the bark an ideal structure, so does calcium and its compounds in the nearly dead skull bone — through the domestic animal. To this is joined the question: What is the situation, in this regard, with hybridised or genetically manipulated and digitally kept utility animals? Can such a utility animal skull still be accorded the quality of a domestic animal skull? The domestic animal must be newly recognised according to its unique being. Through the spirit and hand of the human being it must continually be raised a degree out of its mere animal-being. This is not merely a question of breeding, as it is understood today, but one of education. The domestic animal requires an education in order to become a domestic animal, just as the human being requires one in order to become a human being. To practise this education of the animal toward domestic-animal-being in a conscious and being-appropriate way is an art that raises the animal beyond its nature-inherited instincts. The domestic animal relinquishes, in a certain sense, the wisdom-filled instincts of its wild form. It lies in the responsibility of the human being to compensate for this loss — more than compensate. Because the animal has no I, it requires the educative I-guidance of the human being. This demands today — after the traditional practices of the peasant human-animal relationship have faded away — a knowledge of the animal's being through which the use itself once again gains an educational value. Biodynamic animal husbandry has this approach as its foundation. Where work is done in this sense of a deepened understanding on domestic-animal-being and -becoming, one may expect to find such skulls as fulfil the task intended for them in the preparation of the oak bark preparation. The identity of use and education was once vividly present in horse-keeping — for instance with the work horses harnessed before wagon or plough. After they had done their work their whole horse-life long under rein-guidance, biodynamic farming gladly made use of their skulls for the preparation. The work horse has (for now?) had its day. In general use today is the skull of the cow, which then also — with timely slaughter in autumn — provides the organ sheaths for