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  • Title: PoSA: Bibliographical Note
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    • The second edition, revised and enlarged by the author, appeared under the
    • was followed by a third edition later that same year.
    • The first English translation of the book appeared in London in 1916,
    • When the revised and enlarged German edition appeared in 1918, the same
    • Poppelbaum, Ph.D. appeared in London, 1939 and again in 1949.
  • Title: PoSA: Foreword
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    • made up of the transcripts of his nearly six thousand lectures, most of them
    • ideas to English and German speaking groups over many years. Her translation
    • is the fruit of her earnest effort to render the precise meaning of the
    • development of his philosophical point of view. Dr. Bergman heard Rudolf
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • of recent Western philosophy, Rudolf Steiner appears as a
    • influenced his early writings, and to whom he dedicated his doctoral thesis,
    • From his early youth on, Steiner felt the kinship between this kind of
    • the famous Goethe researcher, Karl Julius Schröer. Upon Schröer's
    • Kürschner's Nationalliteratur. Four years later he was invited
    • As a fruit of this research work, his book,
    • was published already as early as 1886. (Further editions appeared
    • presented to our sense organs but appears, in our own thinking, on the
    • light, and the ear the sound. The only difference is that the senses work
    • Steiner suggests that in earlier times, as a matter of fact, all mankind
    • toward materialism, and spiritual research presupposing the spiritual
    • reality, a spiritual world, but it does not appear to us as such.
    • pure thinking. At first glance, Steiner's philosophy of ethics may appear
    • dictated by a general law appears to him as unfree, heteronomous, while only
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • twenty-five years ago. To-day, again I must write similarly if I am to
    • research, but first to lay the foundation on which such results can rest.
    • with the results of my spiritual scientific research. But one who can regard
    • these results of spiritual scientific research as something to which he is
    • with them. All this has caused me now, after twenty-five years, to republish
    • where what I said a quarter of a century ago appeared to me clumsily
    • The book has been out of print for many years. Nevertheless, and in spite of
    • to-day must be similarly expressed what I did express twenty-five years ago
    • years, due to purely spiritual scientific research, prevented me doing as I
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • appears has any special importance, but because it seems to me to express
    • found as early as Spinoza.
    • All that he brought forward in clear and simple
    • recognize this more clearly, let us imagine a perfectly simple case. A stone,
    • Because here we are dealing with a clear and definitely expressed view, it
    • of the research scientist in his laboratory, of the statesman in complicated
    • appears as determined from without, namely by the circumstances which come
    • appears as determined from within and not from without. Now, because a
    • follow without having any clear knowledge of them, is disregarded.
    • always been to tear into two parts what is an inseparable whole: Man. We
    • expressed with great clearness by the poet-philosopher, Robert Hamerling.
    • where the following remark on freedom appears:
    • become clear about the role that thinking plays in human action. As
    • into cold concepts of the intellect. It is said that here the heart and the
    • mood of soul hold sway. No doubt. But the heart and the mood of the soul do
    • my heart when the representation of a person who arouses pity appears in my
    • The way to the heart is through the head. Love is no exception.
    • From whatever point we regard the subject, it becomes ever clearer that the
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • the tree appear to us now motionless, now in movement? Thus we ask. Every
    • beings. The universe appears to us to have two opposite poles: I and
    • history of man's spiritual life is an incessant search for unity between us
    • He, too, feels dissatisfied with the world as it appears to him, and seeks
    • absolute idealism, appears as an extreme spiritualist — is
    • can only understand nature outside us when we have first learned to recognize
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • all search for concepts if I had no need of them. If, however, this need is
    • sight it appears to be our activity is beyond doubt. We know with absolute
    • certainly appears to be the case. The question here is: What do we gain by
    • reality, subject and object, appearance and thing-in-itself, ego and
    • observed it, or express it in the form of a clear thought which can be
    • the world, is immediately clear. Thinking may play a minor part in the
    • we learn to know first by means of observation. It was essentially a
    • these objects appear within the range of my experience. But my thinking that
    • to be clear about the fact that when thinking is observed the same procedure
    • no question of an effect on me. I learn nothing about myself by knowing the
    • stone is thrown against it. But I very definitely do learn something about
    • purpose I observe my own earlier thinking, or follow the thinking process of
    • between those concepts I have is clear to me, and indeed this is the case
    • itself, but I shall learn it when I consider the event in its relation to
    • other things. From this, however, I can, again, learn no more than how
    • it is related to these other things. My search only reaches solid ground if I
    • existence one would have to learn the conditions of its existence in order
    • to apply them to the nature one wanted to create. But this learning, which
    • would remain this even if, after the learning, no creation took place. Only
    • had first learned to know thinking, then we would never think at all. We
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  • Title: PoSA: Chapter IV: The World as Perception
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    • ideal counterpart as belonging together. When the object disappears from his
    • “If, when walking through the fields one day in September, we hear a sound a
    • the grass move, we shall probably turn toward the spot to learn by what this
    • above. When I hear a sound, the first thing I do is to find the concept that
    • sound. Someone who did not reflect further would simply hear the sound and
    • be content with that. But, because I reflect, it becomes clear to me that I
    • observation. Insofar as the human being observes an object, it appears to
    • him as given; insofar as he thinks, he appears to himself as active. He
    • subject; rather it appears to itself as a subject because it is able to
    • seem to appear to him, as things having an existence completely independent
    • the sun appear as a disk on the horizon and follows the course of this disk,
    • for themselves of the relation of the earth to the sun and to the other
    • early times. A man who had been born blind said, when operated on by
    • avenue, the trees at the far end seem smaller and nearer together than those
    • from which I am looking. The form in which it appears to me, therefore, is
    • human beings happen to consider them from the earth; but the
    • the fact that they inhabit the earth. This dependence of our
    • grasp. Matters already become more difficult when we learn how our
    • physicist shows us that within the space in which we hear a sound,
    • ear. Without this, the whole world would be forever silent for us. From
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  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • of us. He asks: How much can we indirectly learn about them, since they
    • independently of him while the perceptions disappear as soon as he turns his
    • like a mirror from which the pictures of things also disappear the moment
    • our dream-images an image of our self appears, so in waking consciousness
    • I-in-itself, an earnest striving for knowledge could still be kindled by a
    • world of representations that was given us, even if this disappeared as soon
    • produces the blossom on a plant? Plant a seed in the earth. Root and stem
    • subject; the concept, however, does not appear till a human being confronts
    • the plant. Quite true. But leaves and blossoms appear on the plant only if
    • Let me make myself clearer by an example. If I throw a stone horizontally
    • connect these places to form a line. In mathematics I learn to know various
    • because of our limitations that things appear to us as if they were
    • that of my personality, but I am also the bearer of an activity which, from a
    • whether the human bearer of consciousness who grasps it is A or B. But it
    • will be grasped by each of the two bearers of consciousness in an individual
    • a force which is universal, but we learn to know it, not as it issues from
    • existence is confined within definite limits, we must learn to know the
    • bearer of the world unity, and instead seeks something which seems to him to
    • knowledge, which is the necessary bearer of the whole world as
    • the subject of cognition, who appears as an individual through his identity
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • my perceiving I appear, in the first instance, enclosed within the boundary
    • the eye as light, by the ear as sound. For example, by the eye I perceive an
    • electric shock as light, by the ear as sound, by the nerves of the skin as
    • environment; without the presence of the ear, no perception of sound, etc.
    • The moment a perception appears in my field of observation,
    • the perception disappears from my field of vision, what do I retain? My
    • Reality appears to us as perception and concept, and the subjective
    • are people in whom even the most general ideas that enter their heads bear,
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • things, our own subject included, appears at first as a duality. Cognition
    • by means of cognition, “the world of appearance,” in contrast to the unified
    • absolutely clear and transparent. If we ask questions we cannot answer,
    • then the content of the question cannot be clear and distinct in all its
    • to appear in consciousness. But it is supposed to evoke in the subject a
    • presuppositions make it clear that the dualist believes he receives in his
    • accessible to physical perception. God must appear in bodily form; little
    • year it will have vanished into nothingness. What persists is the
    • them. It is clear, however, that naive realism can arrive at these
    • ceaseless flux, arising and disappearing, and of imperceptible forces which
    • this whole appears rent in two at the place between our perception and our
    • example, they had twice as many sense-organs), the connection would appear
    • perceiving being that determines how the world unity appears to be torn
    • earlier observation. The metaphysical realist maintains that this stipulated
    • Therefore, anything inferred from the earlier perception is, in reality,
    • glittering discoveries of recent scientific research in particular offer
    • A fanciful description of how different the world would appear to other than
    • of electric or magnetic force, etc. It may appear as if the elements
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • simply given. It is brought about by our activity. To begin with, it appears
    • perceptions, appear before cognition has occurred. At first we have
    • the dim feeling of our existence. But what for us appears only later is
    • appears to him more important than anything else. He will believe that he
    • The form of existence in which the will appears to him within the self becomes
    • for him a direct principle of reality. His own will appears to him as a special
    • reflection in the ordinary life of soul appears lifeless and abstract. No
    • then appears to have dried out. But this is only the strong shadow cast by
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • always appear apart: concept and perception. If this is not recognized, then
    • first allows it to appear as full reality, is experienced in the act of
    • free, thinking appears. The spiritual substance that acts in thinking has a
    • practical reason. The clearest account of this driving force of the will
    • It is clear that in the strictest sense of the word, such an impulse can no
    • happiness of others, or because one fears to endanger one's own interest by
    • whom he cares, comes nearest to doing justice to human dignity.
    • clearly announces its presence even in its least perfect form of existence.
    • If man were merely a product of nature, the search for ideals, that is, for
    • nothing beloved or endearing, but you demand submission,” you “lay down a
    • The human individual is the source of all morality and the center of earthly
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • again in a perceptible way, for example when God appears in the burning
    • their ears tells them what to do and what not to do.
    • longer have a bearer, but have become metaphysical entities, existing by
    • own particular intentions with regard to man. Moral laws appear to such a
    • world-order appears to the dualist as the perceptible reflection of a higher
    • order that stands behind it. Earthly morality is the manifestation of the
    • experienced as a self-sustaining reality, it is clear that in the sphere
    • appears as a logical contradiction, namely the universal character of
    • who cannot recognize the other swing, all individual life appears to cease in
    • through. — One often hears it said nowadays that the materialism of the
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • earlier event determines a later one, the reverse is the case and the later
    • event influences the earlier. This applies only to human action. Man carries
    • the representation influences the earlier, the person who acts. This detour
    • later with the earlier, but also the concept (the law) of the effect must
    • Only very gradually does this mistaken concept of purpose disappear from
    • in nature are concepts in evidence as causes; concepts always appear only as
  • Title: PoSA: Chapter XII: Moral Imagination
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    • not be done. Laws appear in the form of general concepts only when they
    • corresponding earthly punishment, the pangs of conscience, eternal damnation,
    • example nor by fear of punishment, etc., it is always necessary to transform
    • ability is moral technique. It can be learned in the sense in which
    • science in general can be learned. Because people usually are better able to
    • that we take over from our ancestors appear as given, like the natural laws
    • of the earlier in accordance with natural law. By evolution in the organic
    • of the earlier (imperfect) forms, and have developed from them in accordance
    • earth when it would have been possible to watch the gradual development of
    • then he is able to maintain only that out of earlier phases of evolution later
    • but never should he say that the concept derived from what was earlier
    • earlier ones, but not that as much as a single new moral idea could be
    • extracted from earlier ones. As a moral being, the individual produces his
    • ideas develop out of earlier ones, but from the moral concepts of an earlier
    • for man to measure by the standard of earlier moral rules what he produces
    • The appearance of completely new moral ideas through moral imagination is,
    • appearance of a new kind of animal from previous ones. Only such a theory
    • Commandments), or to the appearance of God on the earth (Christ). Everything
    • bearer of morality.
    • in his search for man's ancestors he must seek spirit already in nature;
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  • Title: PoSA: Chapter XIII: The Value of Life
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    • in the world. He passes in review before the tribunal of reason whatever appears
    • hears, etc., as long as he has not understood it. The fulfillment of striving
    • pleasure and dis pleasure may also appear in a being where they are not the
    • he must clear out of the way those factors which falsify our judgment
    • wants to make clear to himself whether, up to the moment of making this
    • ambitious, but in recollection this appears in a milder light, whereas the
    • clear to himself that the recognition he pursues is something valueless.
    • hopelessness of egoism has first cleared for them.
    • goal. And if one accepts the view that the real bearer of the pain of the
    • bear the agony of existence in his place. And since in every being it is,
    • fundamentally, God who is the ultimate bearer of all pain, it follows that
    • attains a value of a specific degree through the proportion it bears to the
    • certain times of the year. The pessimist maintains that these evils far
    • by reason of his enjoyment in better times he will find it easier to bear a
    • experience the pleasure of realization even when we have to bear a much
    • as long as they are able to bear the opposing pain and agony. The struggle
    • to attain the objects of his desire if he is able to bear the necessary
    • seller wants to clear his stock, then I shall not hesitate for one moment to
    • that, in addition to their purchase price, I am also prepared to bear the
    • And this always appears as a goal worth striving for.
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • the species. The species explains why something about the individual appears
    • sees in woman, and woman in man, nearly always too much of the general
    • fears an upheaval of our social conditions as a result of accepting woman,
  • Title: PoSA: The Consequences of Monism
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    • revealed as a mere appearance due to perceiving. Man can find his
    • experience of thinking. Thinking destroys the appearance due to perceiving,
    • manifoldness of perceptions is only its appearance determined by our
    • appearance resulting from perceiving has always been the goal of human
    • intuition, cp. p. 32 ff.). Our spiritual organization tears reality into
    • these two factors. One factor appears to perception, the other to intuition.
    • world in which he lives, then his search will be in vain. When he goes
    • spiritual perception it will not appear foreign to him, because in intuitive
    • first appeared, deal with such a world of spiritual perception. The
    • it appears to the author that one able in all earnestness to enter into the
  • Title: PoSA: First Appendix
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    • in general. What has so far been dealt with here appears to me to be a task
    • physical, bodily appearance of the other person, given me as perception,
    • thinking, I am obliged to say that they are not at all what they appear to
    • be to the external senses. Within the perceptions as they appear directly to
    • mere appearances to the senses. But what, in their extinction, they
    • extinguish themselves as appearances to the senses, are grasped by my thinking,
    • canceled out through the extinction of the appearances to the senses. In my
    • extinction and re-appearance of self-consciousness occurs too quickly to be
    • above often occur in regard to many problems which appear in philosophical
    • objects of consciousness to appear in human consciousness. All we can do is to
    • a naive realist; he does not make it clear to himself that he can actually
  • Title: PoSA: Second Appendix
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    • when I wrote the book twenty-five years ago, rather than having any direct
    • bearing on the content. It is not possible to omit it altogether, since the
    • science of the spirit, I have to suppress some of my earlier writings.
    • I in the heart within. By both can Truth alike be found.
    • The healthy heart is but the glass which gives Creation back.”
    • A truth which comes to us from outside always bears the stamp of
    • uncertainty. Only that truth which appears to us as coming from within
    • for his creative powers in a world that appears to him as an enigma.
    • demands acknowledgment of truths which are not quite clear to us. But what is
    • not clearly recognized goes against what is individual in us, which wants to
    • to truth, but it describes a path taken by one whose heart is set upon
    • asceticism for years before they impart their own wisdom to them. The
    • fullness of life once more. Through his knowledge the researcher in a special
  • Title: PoSA: Back Cover
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    • writings, one can come to a clear, reasonable, comprehensive



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