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  • Title: Truth and Knowledge: Preface
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    • knowledge of the supersensible foundation, of the “thing-in-itself.”
    • But suppose the “thing-in-itself” and a transcendental ultimate
    • philosophy living in vain and illusory dogmas. Kant himself would have
    • irrefutable truths, found himself compelled to search for the ultimate
    • knowledge itself. This is why the imposing edifice of thought erected
  • Title: Truth and Knowledge: Introduction
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    • presents itself to us in the act of cognition — prior to any scientific
    • given existence and concept in the cognizing subject itself;
    • Theory of the “Thing-in-Itself” Vierteljahrsschrift
  • Title: Truth and Knowledge: i. Preliminary Remarks
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    • presuppose without examining it: cognition itself. It is thus a
    • function only by making no presuppositions itself, as far as this is
  • Title: Truth and Knowledge: ii. Kant's Basic Epistemological Question
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    • is quite conceivable that experience itself could contain some
    • experiences must be inherent in the subject itself. Therefore, the
    • necessary for experience — extend as far as experience itself. The
    • open to doubt; and he limits himself to that section where he believes
    • oneself whether the
    • self evident, analytical sentences and, unlike Kant's argument,
    • point itself, but is quite independent of it and makes no assertions
  • Title: Truth and Knowledge: iii. Epistemology Since Kant
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    • thing-in-itself, that they have convinced themselves of the absolute
    • existing by itself, independent both of the act of representing and of
    • itself” must be the inviolable and foremost principle of any science
    • because of certain physical phenomena, the physicist finds himself
    • external world. itself, but merely the subjective sensations which it
    • self-canceling assumption. In any case, can this argument be used to
    • itself. Once this is realized there is no alternative but to abandon
    • account: the activity itself, and our knowledge of its laws. We may be
    • observe oneself, and enquire into the laws inherent in one's own
  • Title: Truth and Knowledge: iv. The Starting Point of Epistemology
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    • itself be knowledge. But it must be sought immediately prior to
    • i.e. that picture of the world which presents itself to man before he
    • whether it is “thing-in-itself,” or mere representation,
    • starting point, namely in the definition itself. Justification of the
    • epistemological investigation itself. Error is wholly excluded only by
    • cognition itself. Until we have understood the act of knowledge, we
    • given, but finds itself active in the very essence of the given. In
    • something which is given to me. Something which I create myself, I
    • also determine myself, so that I do not need to ask for an explanation
    • the content of the world itself enters this activity.
    • the act of cognition must present itself to us as something also
    • does not itself produce anything. In intellectual seeing the content
    • must be contained within the thought-form itself. But is this not
    • definite content; I can only produce this principle myself in the act
  • Title: Truth and Knowledge: v. Cognition and Reality
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    • that act itself, and, through the act, as added to the merely given.
    • about. Thinking itself is an activity which, in the moment of
    • empirically or logically, whether thinking in itself is correct.” One
    • itself through that particular relationship established by thinking,
    • so that through this relationship the connection between them presents itself
    • totality, complete in itself, then such an elaboration of it by means
    • itself through the order that thinking brings into the given. In other
    • by thinking. The immediate aspect of the world-picture reveals itself
  • Title: Truth and Knowledge: vi. Epistemology Free of Assumptions and Fichtes Science of Knowledge
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    • only if it produces itself. I believe that I have now cleared the
    • free act, something which is in itself already form, namely, the
    • of determination which, at the same time, itself determines, because
    • Fichte has allowed himself to be too much influenced by his subjective
    • and then to bring its nature to light through self-contemplation and
    • self-observation. Fichte chose the first possibility at the beginning
    • consciousness of the pure self as subject. (Translator)]
    • conditional the postulation of a is itself unconditional. This
    • not postulated by presupposing another I; it presupposes itself. This
    • itself,” but only a definite activity. In short: the postulation must
    • have a content. However, the I cannot derive this content from itself, for
    • by itself it can do no more than eternally postulate its own postulation.
    • Science of Knowledge, he recommends self-observation as the right
    • “Be aware of yourself, withdraw your attention from all that surrounds
    • you, but solely within yourself.
    • advance on his earlier introduction. In self-observation, the activity
    • aspects of itself as it strives to grasp the directly given
    • world-content in thinking. Self-observation reveals the I engaged in
    • considerations for himself — and who therefore does not know that the I
    • appears to consist in spinning the world out of the I itself. This is
    • Maximum number of matches per file exceeded.
  • Title: Truth and Knowledge: vii. Epistemological Conclusion
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    • investigating the process of cognition itself, immediately approaches
    • the “thing-in-itself” cannot be employed as its fundamental
    • must first be defined by thinking. The “thing-in-itself” and
    • thinking, and in so doing refutes himself. Whoever attempts to
    • establish doubt in thinking by means of thinking itself admits, by
    • elucidate all knowledge: the nature of knowledge itself.
  • Title: Truth and Knowledge: viii. Practical Conclusion
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    • also. To know oneself to be at one with one's deeds means to possess,
    • they are the content of the object itself, engaged in living activity.
    • also feels itself to be master. As long as this is not the case, the
    • as a free personality, whose very foundation is himself.



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