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  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • laws of the objects. What here leads us constantly in the wrong direction is
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • oppose freedom are directed only against the freedom of choice. Herbert
    • And this leads directly to the standpoint from which the facts will be
    • human will is not free, inasmuch as its direction is always determined by that
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • directly in them, divides our whole being into two aspects; we become
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • event which I observe. The direction and velocity of the second ball is
    • determined by the direction and velocity of the first. As long as I do no
    • certain direction and with a definite velocity. I must wait for what will
    • makes use of thinking. He therefore indirectly admits that for his activity
    • nature of thinking that it is an activity directed solely upon the observed
    • attention is directed not to my activity but to the object of this activity.
    • directly and more intimately than any other process in the world. It is just
    • other spheres of observation can be found only indirectly: the relevant
    • thinking is known to us in an absolutely direct way. Off-hand, I do not know
    • My observation of thinking shows me that there is nothing that directs me in
    • am not directed by the material processes in my brain. In a less
    • as the activity directed upon it. And that is another characteristic feature
  • Title: PoSA: Chapter IV: The World as Perception
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    • subject. While he directs his thinking to the observation, he is
    • conscious of the object; while he directs his thinking to himself he is
    • the above-mentioned directly given content of observation has to our
    • The naive man considers his perceptions, in the sense in which they directly
    • on the spot toward which his gaze is directed. When in the morning he sees
    • our perceptions arise directly out of the omnipotence of God. I see a table
    • directly into itself; all it can do is merely through
    • the only thing we experience and learn to know directly and, just because
    • we have direct experience of it, even the most radical doubt cannot rob us of
    • direct knowledge only of our own representations.
    • molecules are not in direct contact, but are at certain distances from one
    • molecules of my hand by no means touch those of the body directly, but there
    • Physiology also shows that there is no question of a direct knowledge of
    • brain. But even these are not directly perceived by the soul; what we
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • directly contradict what it presupposes, then one must regard its
    • of us. He asks: How much can we indirectly learn about them, since they
    • are not directly accessible to our observation? From this point of view
    • nature indirectly by drawing conclusions from the behavior of the
    • is to gain knowledge of this real existence indirectly by means of his
    • as it would be a means of investigating indirectly the world of the
    • direct our attention only toward the object about which we think, but not
    • belonging to it flow to us from two directions: from the direction of
    • limited section links itself in all directions, both in time and in space,
    • different way, namely, as that which is directly known to everyone, and
    • are given in two entirely different ways: once quite directly, and once
    • the body a direct reality, the thing-in-itself in the concrete. The
    • perception have any direct, perceptible connection with any others. From
    • Except through thinking and perceiving, nothing is given to us directly. The
    • showing them in their mutual relationships. Beyond what is directly
    • content is directly given and is completely contained within the given. The
    • in the world and directs it to his inner world, to his life of forming
    • boundary of my consciousness and that I know nothing of it directly, but
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • things-in-themselves, remain inaccessible to direct cognition for such a
    • moving in all directions, impinging on one another, bouncing on and off the
    • directly accessible to his perceiving, he sees half of a reality; in the
    • directly perceptible elements, but of non-perceptible magnitudes, such as lines
    • indirectly strengthened. But never should this diving into the depths
    • perceptions, of elements for which no sense organ is directly tuned as
    • only by what confronts him through his organization as direct perception,
    • but also by the fact that he excludes something else from this direct
    • indirectly indicated in the first edition of this book. The author here adds
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • naive man to the belief that in feeling, existence is present directly, in
    • knowledge only indirectly. Therefore the development of the feeling-life
    • be the one that is most direct.
    • an element in which he is directly aware of a process, a causation, in
    • experienced directly. An adherent of this philosophy believes that in the
    • believes that in his will he is experiencing a real process quite directly.
    • for him a direct principle of reality. His own will appears to him as a special
    • cannot be taken up directly into what
    • adhere to the principle: What is directly perceived is real. Compared with
    • to be present in those spheres of existence where a direct experience
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • concept and perception is determined indirectly and objectively through
    • an observation leads to the insight that thinking can be directly
    • thinking, the observer lives directly within a spiritual, self-sustaining
    • psychology, physiology, etc., in various directions has been
    • driving force is the will element and is directly conditioned by the human
    • in a particular direction. But one and the same concept, or one and the same
    • determines me to direct my activity toward this aim. The representation, to
    • between, is directly transformed into willing. The driving force in man,
    • or moral etiquette. The more often such a direct release of activity
    • skip over all deliberation based on experience and pass over directly from
    • a representation, then it is this perception which determines us indirectly
    • impulse to action springing directly from my intuition.
    • indirectly one expects a favorable influence upon one's own self through the
    • direction as to how I am to behave. This moral label is justified at a
    • being. Insofar as this intuitive content is directed toward action, it is
    • to act. I am not guided directly by what happens to be the usual thing, the
    • moral life point to his twofold nature: perceiving (direct experience) and
  • Title: PoSA: Chapter XII: Moral Imagination
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    • direction). Further, one must find a way by which these laws can be
    • of as being determined only from the direct perception of the primordial
    • if rightly understood, but is a direct continuation of it. It must be
    • its definition as a free deed, he must leave to direct observation
    • freedom is by no means an abstract ideal, but is a directive force inherent
  • Title: PoSA: Chapter XIII: The Value of Life
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    • direction human conduct should take in order to contribute its share to the
    • One whose view more or less inclines in the direction of thinkers like Eduard
    • who starve, and to the amount of displeasure such people suffer indirectly
    • Our desire, in each instance, is directed to a definite object. The value of
    • definite directions and aim at definite goals, and for this reason we cannot
    • therefore, does not measure the pain directly against the pleasure achieved,
    • but indirectly by relating its own intensity to that of the displeasure. The
    • pleasure the view from the mountain-top gives me as compared directly with
    • result only indirectly in relation to the intensity of the desire. Therefore
    • directed are indifferent to us. When it is only a question of whether after
    • knowledge. Human striving directs itself to the measure of possible
  • Title: PoSA: The Consequences of Monism
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    • acknowledges no world ruler who sets our aims and directs our activity from
  • Title: PoSA: First Appendix
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    • be to the external senses. Within the perceptions as they appear directly to
    • the senses something else is revealed, namely what they are indirectly. The
    • really perceived the thinking of the other. For the direct perceptions, which
    • cannot have direct experience of them in any way. Beyond human consciousness
    • these points, and he will go to any length to avoid answering direct
  • Title: PoSA: Second Appendix
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    • when I wrote the book twenty-five years ago, rather than having any direct
    • to order their lives in the direction I have indicated. To them I would
  • Title: PoSA: Back Cover
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    • for the treatment of mentally retarded children; and new directions

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