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Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • This conversation reveals two typical approaches to the problem of the
    • one hand, emphasizes the contrast: the two experiences can never be united.
    • complete each other, forming two means of knowledge by working together.
    • Man has to let things speak to him in a twofold way: one part of their reality
    • However, together the two parts form the complete whole of the object
    • itself. For the world is presented to us by two means: by sense perception
    • understanding, subject to two ways of knowledge. This, however, entitles him
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • in this book centers around two problems which are
    • This insight in relation to the two problems is such that, once attained, it
    • solution of these two problems of life so that, with what he has then
    • the two fundamental problems described above. If anyone should be surprised
    • prove that an open-minded consideration of just the two problems I have
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • choosing at one's pleasure, one or the other of two possible courses of
    • maintains that the human will depends on two main
    • always been to tear into two parts what is an inseparable whole: Man. We
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • Two souls alas are dwelling in my breast;
    • directly in them, divides our whole being into two aspects; we become
    • beings. The universe appears to us to have two opposite poles: I and
    • and the theory of two worlds or dualism.
    • phenomena. The dualist feels that there must be a bridge between the two
    • contrasts, which are there nevertheless. Neither of these two views is
    • and matter (world) as two fundamentally different entities and cannot,
    • indivisibly bound together, there is no need for surprise if these two kinds
    • doing so, it straightway confronts two different kinds of facts, namely, the
    • The third form of monism is the one which sees the two entities, matter and
    • being come to manifest itself in two different ways, if it is an indivisible
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • Observation and thinking are the two points of departure for all
    • scientific investigations rests on these two fundamental pillars of our
    • us, our thinking about a horse and the object horse are two separate things.
    • present thinking, I would have to split myself into two persons: one to do
    • only accomplish it in two separate acts. The thinking to be observed is
    • Two things that do not go together are actively producing something and
    • the two concepts I know immediately why my thinking connects the concept
    • what motivates me to bring the two concepts into a particular relationship.
    • we make of our experiences and weaves them into a network of concepts, is
  • Title: PoSA: Chapter IV: The World as Perception
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    • these two concepts, just as it forms all others. When therefore as thinking
    • Man's twofold nature is due to this: he thinks, and in so doing encompasses
    • modifications of our organisms. And, indeed, the view is held that these two
    • objective, valid facts, and, what is more, fails to see that it mixes up two
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • be only two kinds of men: those who are victims of the illusion that their
    • belonging to it flow to us from two directions: from the direction of
    • sense I am a twofold being. I am enclosed within the sphere which I perceive as
    • will be grasped by each of the two bearers of consciousness in an individual
    • twofold being: We see within us a simply absolute force come into existence,
    • is for knowledge to bring about the agreement, the union of the two
    • with the body, this body is given in two entirely different ways: It is
    • act of will and the action of the body are not two different conditions
    • are given in two entirely different ways: once quite directly, and once
  • Title: PoSA: Chapter VI: The Human Individuality
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    • Thinking and feeling correspond to the twofold nature of our
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • from the two spheres: perceiving and thinking. As we have seen, it is our
    • overcomes this duality by combining the two elements of reality: the
    • a monistic philosophy, or monism, in contrast to the theory of two
    • worlds, or dualism. The latter does not assume that there are two sides
    • rather, that there are two worlds, completely different from each other.
    • the whole of existence into two spheres, each of which has its own laws, and
    • combined for itself the two elements of reality which are indivisibly united
    • world which is a unity. My task is to reconcile these two spheres, well
    • splits up the two factors concerned in the process of cognition, perception
    • into two parts. One part, i.e., the production of the perceptual object out of
    • this whole appears rent in two at the place between our perception and our
    • concept, so likewise the union of these two factors gives us a true
    • out to be like that which another individual builds up out of the same two
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • are both of the opinion that we have two sources of knowledge: thinking and
    • flows from the source of thinking; therefore the two forms of knowledge,
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • When thinking is observed, two things coincide which elsewhere must
    • twofold task: first it presses back the human organization in its activity,
    • because we live in two quite different spiritual worlds, but because from the
    • moral life point to his twofold nature: perceiving (direct experience) and
    • thinking. In the intellectual life the two-foldness is overcome through
    • bring the concept of the free spirit, then I have two concepts for the same
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • presented in the two preceding chapters may arise because one believes
  • Title: PoSA: Chapter XII: Moral Imagination
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    • distinction, mentioned earlier (p. 22 f.) between the two statements: “To be
    • make this observation of the two-fold aspect of will that is free,
  • Title: PoSA: Chapter XIII: The Value of Life
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    • we meet with two contrasting views, and between them all imaginable attempts
    • about the balance of pleasure or displeasure. There are two ways in which he
    • life, he must free himself from two sources of error before passing
    • the degree of my need. If I am hungry enough for two sandwiches and can
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • individuality seems to be contradicted by two facts: that he exists as a
  • Title: PoSA: The Consequences of Monism
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    • only so long as what is perceived is not woven by thinking into the network
    • these two factors. One factor appears to perception, the other to intuition.
    • Only the union of the two, that is, the perception fitted systematically
    • combination of two abstractions drawn from experience. Exactly the same is
    • nowhere fit into the network of concepts embracing the world to be observed.
  • Title: PoSA: First Appendix
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    • thinking. The division between the two spheres of consciousness is actually
    • of consciousness, the content of my own is excluded. There are two reasons
    • 3) If two persons are in a room by themselves, how many examples of these
    • persons are present? One answering: Two, is a naive realist; one answering:
    • Four (namely, one 'I' and one 'other' in each of the two consciousnesses),
    • is a transcendental idealist; but one answering: Six (namely, two persons as
    • two consciousnesses), is a transcendental realist. One wishing to prove that
    • — 3) When two persons are in a room by themselves, how many examples of
    • — not even in the sense of transcendental realism — there are two.
    • Only to begin with, each of the two persons has merely the unreal perceptual,
    • two persons is that reality is grasped. In their thinking-activity each
    • from them by the network of thoughts in which he gets entangled. Also, the
    • these two views it is supposed to combine. (This is also the reason I did
  • Title: PoSA: Second Appendix
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    • nature. Of Schiller's two well-known paths, it will be the second that most



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