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Searching Truth and Knowledge

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Query was: thing

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  • Title: Truth and Knowledge: Preface
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    • foundation of things lying beyond the world of our senses and our
    • knowledge of the supersensible foundation, of the “thing-in-itself.”
    • But suppose the “thing-in-itself” and a transcendental ultimate
    • foundation of things are nothing but illusions! It is easy to see that
    • nature, to search for the fundamental nature of things and their
    • of things outside the given physical and spiritual world, as long as a
    • The aim of this essay is to show that everything necessary to explain
    • philosophy, but he put nothing in its place. This is why Kant was
    • assumed, an ideal reflection of something real, but is a product of
    • knowledge is not to repeat in conceptual form something which already
    • considered not as copies of something existing outside us, but as
    • something compelling us from outside, even though someone on a higher
    • justification! If so, two things are certain. first, that I shall have
  • Title: Truth and Knowledge: Introduction
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    • Theory of the “Thing-in-Itself” Vierteljahrsschrift
    • of our Perceptions with Things Outside Ourselves),
  • Title: Truth and Knowledge: ii. Kant's Basic Epistemological Question
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    • study of epistemology is concerned, there is no danger of omitting anything
    • concept of the subject something which lies completely outside the subject
    • by contrast, in analytical judgment, the predicate merely expresses something
    • well. Indeed, to an unprejudiced mind it must seem that for something
    • only thing left that is empirically given is the material of
    • All this, however, has nothing to do with the nature of the starting
  • Title: Truth and Knowledge: iii. Epistemology Since Kant
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    • systems. The only thing we can establish as an immediate certainty is
    • thing-in-itself, that they have convinced themselves of the absolute
    • perceptual object through the act of representing — and the thing
    • knowledge consists in the recognition of something
    • Goring, who maintains something similar: “Knowledge always means
    • recognizing something that exists; this is a fact that neither scepticism nor
    • know, prior to all knowledge, that the things given to me are
    • us, nothing is to be found except vibrations of material bodies and of
    • are something purely subjective. The phenomena of color-diffraction,
    • things, as ordinary naive consciousness does, and then investigating
    • perceives are modifications of its own soul-condition and nothing
    • precisely. In all our activities, two things must be taken into
    • the laws inherent in cognition. Thus everything “naive” must be
    • things, pride themselves that they have never done, namely, “think
  • Title: Truth and Knowledge: iv. The Starting Point of Epistemology
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    • something brought into existence by man, something that has arisen
    • the whole sphere of knowledge, then it must start from something still
    • something which lends to this activity its first impulse. This
    • in such a way that it admits nothing already derived from cognition.
    • asserted or decided anything at all about it by means of thinking. This
    • In it, nothing appears distinguished from,
    • related to, or determined by, anything else. At this stage, so to
    • whether it is “thing-in-itself,” or mere representation,
    • created out of nothing and then confronted the world, the first
    • impression made on his senses and his thinking would be something like
    • free of anything introduced through the process of knowledge. This
    • directly given world-picture, nor define nor express anything about it;
    • subjectivism is not something that exists as given. It can only be a
    • This directly given world-content includes everything that enters our
    • be designated as perception and the other as concept, one thing as
    • set to work, where something exists which is akin to cognition. If
    • everything were really only given, we could do no more than merely
    • things as something external to us; we should never be able to
    • where our cognizing activity does not merely presuppose something
    • given, it must become apparent that not everything is given.
    • Maximum number of matches per file exceeded.
  • Title: Truth and Knowledge: v. Cognition and Reality
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    • single act of cognition, one part appears as something produced within
    • something given at the beginning of epistemological theory.
    • thinking consideration of things. Therefore, thinking is the act
    • description of thought-forms, never a science that proves anything.
    • there is only observation. But when we want to know something other
    • that thinking has to approach something given and transform its
    • In the given nothing is really separate; everything is a connected
    • world content. If the latter were unable to express anything about
    • There is no doubt that many of our attempts to grasp things by means
    • say: If a thing is to be the object of any kind of experience, then it
    • Thinking says nothing a priori about the given; it produces a
    • Seen in this light, it is obvious that one can say nothing a priori
    • these elements themselves; it is not something I think into them, but
    • contains something hidden; this hidden does not appear as long as we
    • of thinking, which appears to us to be something separate, is not a
  • Title: Truth and Knowledge: vi. Epistemology Free of Assumptions and Fichtes Science of Knowledge
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    • free act, something which is in itself already form, namely, the
    • express in clear concepts what he dimly felt? Nothing other than the
    • conclusion: “The I as absolute subject is something, the being
    • content for this original activity postulated by the I. He had nothing
    • determined. The I is to do something, but what is it to do? Fichte did
    • in his view nothing else is, or can be contained directly in
    • also exists as something merely directly given, so that it does not
    • everything that did not originally belong to consciousness. The other
    • a absolutely. In order, therefore, to arrive at something which is
    • possible only on condition that there exists in the I something which
    • is always constant, something that leads over from one a to the other.
    • This whole deduction of Fichte's is clearly nothing but a kind
    • something. It cannot postulate the “activity, as such, by
    • Therefore there must be something which is produced by this postulation,
    • by this absolute activity of the I. Unless the I sets to work on something
    • given which it postulates, it can do “nothing” and
    • existence.” everything else the I does must be conditioned. But then,
    • postulate, through an absolute act, anything but its own being. This
    • something is postulated in just the way it is, and not otherwise. For
    • premises on which is based the judgment that ‘something is’;
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  • Title: Truth and Knowledge: vii. Epistemological Conclusion
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    • the “thing-in-itself” cannot be employed as its fundamental
    • must first be defined by thinking. The “thing-in-itself” and
    • something objective (thing, I, consciousness, etc.) without having
  • Title: Truth and Knowledge: viii. Practical Conclusion
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    • Whenever something takes place in the universe, two things must be
    • creations. In such instances the laws are not something given, that
    • laws ruling the deed confront us as something foreign, they rule
  • Title: PoSA/TaK: Inside Dust Jacket
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    • Can I be certain of anything in

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