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  • Title: PoSA: Cover Sheet
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  • Title: PoSA: Bibliographical Note
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    • Rudolf Steiner's Die Philosophie der Freiheit was first published by the
    • Emil Felber Verlag, Berlin. 1894 in a first edition of 1,000 copies.
    • The first English translation of the book appeared in London in 1916,
    • Collison. This was based on the first German edition of 1894.
  • Title: PoSA: Foreword
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    • delivered during the first quarter of the present century.
    • When the first English translation of his
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • participating in her productions. Didn't I, first unconsciously, and only
    • Therefore it is not the fault of the objects that we first confront them
    • pure thinking. At first glance, Steiner's philosophy of ethics may appear
    • thinking. In the first instance we cannot call the deed a free one, since
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • depend upon what attitude man is able to take toward the first problem. The
    • will, provided only that first the region of soul is discovered where free
    • characterize the aim of this book. In the first edition I limited myself to
    • research, but first to lay the foundation on which such results can rest.
    • publication of the first edition. Yet the heavy demands on my time in recent
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • something, or whether I do not. At first sight this seems a self-evident
    • representation pressing in on him from without must first, in accordance
    • “even though we ourselves first turn a
    • first question must, therefore, concern this difference, and upon the answer
  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • twice at a tree and the first time see its branches motionless, the second
    • consciousness first dawns in us. But we never cease to feel that, in spite
    • The first thing man perceives when he seeks to gain knowledge of his
    • To all these viewpoints it must be objected that it is first and foremost in
    • although at first glance his manner may be considered quite unscientific:
    • 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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    • determined by the direction and velocity of the first. As long as I do no
    • an unalterable necessity, we shall leave aside for the moment. That at first
    • of concepts. I see the first billiard ball move toward the second in a
    • we learn to know first by means of observation. It was essentially a
    • experiences we first become aware of through observation. The contents of
    • the same moment. I would first have to transport myself to a place outside
    • In the first instance I am not at all interested in pointing out that I have
    • The first thing then, that we observe about thinking is that it is the
    • confronting this in contemplation. This is already shown in the First Book
    • of Moses. The latter represents God as creating the world in the first six
    • was very good.” So it is also with our thinking. It must first be present
    • about anything that comes to meet me. Each thing must first be studied in its
    • had first learned to know thinking, then we would never think at all. We
    • know thinking by observing what we ourselves have done. We ourselves first
    • first unconsciously weave into things is something quite different from what
    • first having brought about consciousness. However, the philosopher is not
    • philosopher should be reproached for being concerned first and foremost about
    • to start from consciousness and apply thinking to it, if first we do not
    • We must first consider thinking quite impartially, without reference to a
    • realize that man is not a first link in creation, but the last. Therefore,
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  • Title: PoSA: Chapter IV: The World as Perception
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    • departure, and not concepts and ideas which must first be gained
    • above. When I hear a sound, the first thing I do is to find the concept that
    • observation is such that we can also call thinking, as it first comes to the
    • perceptions which contradict those he first had. The child who has as yet no
    • experience of distance grasps at the moon, and does not correct his first
    • first. Every extension of the circle of my perceptions compels me to correct
    • its dependence on my organization a qualitative one. The first determines
    • “The first fundamental principle which the philosopher has to bring to clear
    • the very first process to enter my consciousness. In it can no longer be
    • color is not yet present in what affects the eye. It arises first through
    • there is a chemical or physical process which first has to be led by the
    • in the brain. As yet it does not enter my consciousness, but is first placed
    • cognition once more, presupposing the first line of thought to be correct,
    • organism, to the first perception, which the naive man placed outside his
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • nil. If one builds a house and the first floor collapses while the second
    • floor is being built, then the second floor collapses also. As first floor
    • “things-in-themselves.” The first world view could be described as absolute
    • experiences them to be so. The first step, however, which is taken beyond
    • It is not due to the objects that they are given us at first without the
    • manner in which the content of thought first appears, we will call
    • can be regarded as one to which man is led at first, as if by a natural
    • experience to what confusion every first reflection about such a relation can
    • oneself with respect to such a first reflection. The above discussion is meant
  • Title: PoSA: Chapter VI: The Human Individuality
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    • my perceiving I appear, in the first instance, enclosed within the boundary
    • second as belonging to the same kind as the first; if we come across the
  • 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
    • egohood confronts them, grasping at first only what we have called
    • first major work: “Speculative results according to the inductive method of
    • indirectly indicated in the first edition of this book. The author here adds
    • concept in order that its first content may be justified or even readjusted.
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • the ideal definitions are the concepts and ideas. Thinking, therefore, first
    • in the form it is first given to us, does not as yet contain its second
    • perceptions, appear before cognition has occurred. At first we have
    • contrast to thinking, which must first grasp the process in concepts. What
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • the reality of spirit in the form in which it first presents itself
    • first allows it to appear as full reality, is experienced in the act of
    • at first. For ordinary experience, human thinking only takes place connected
    • twofold task: first it presses back the human organization in its activity,
    • and next, it steps into the place of it. The first, the pressing back of the
    • activity can only be obtained if we first observe how will-activity issues
    • characterological disposition that willing is the result. The first
    • The first level of individual life is perceiving, more particularly,
    • contains no reference to definite perceptions at first. If we pass over into
    • welfare will first ask what his ideals will contribute to this general
    • actions. But when all such reasons take second place, then first and
    • be derived. But facts must first be produced by human deeds.
    • by which man's action springs from his moral will, then one must first
    • consider the relation of this will to the action. One must first select
    • conventional laws of morality were first laid down by definite people and so
    • too the laws of the state first arise in the head of a statesman. These
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • one's own inner being. What at first is sensed as the external voice of God,
    • First Addition to the Revised Edition, 1918:
    • man's activity of thinking. To the first person, cognition is
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • out a deed which he represents to himself first of all, and he lets the
    • that is purposeful which man has first made so, for only through the
    • create the possibility of presenting, first, everything except human
  • Title: PoSA: Chapter XII: Moral Imagination
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    • best furthers thy welfare), then in each case must be found first of all
    • first created by us. We cannot apply them until they have been created. The
    • knowledge of them, whereas in the case of moral action we ourselves first
    • cognized straight away like a law of nature; it must first be created.
    • and declares the first statement to be correct, the second to be an absurd
    • the fact that, first, through the intuitive element the necessary
  • Title: PoSA: Chapter XIII: The Value of Life
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    • first to divert an inner pain outward, and then to remove it altogether.”
    • determine first the qualitative value of pleasure. If I say I will compare
    • whether or not to carry on the business of life will first demand proof that
    • hopelessness of egoism has first cleared for them.
    • without a fresh supply of substance. What a hungry man aims at, in the first
    • for, he will fight against all suffering and pain. Philosophy would first
    • He needs no ethics first to forbid him to strive for pleasure and then to
    • desires will first have to make man a slave who acts, not because he wants
    • nature. Anyone who does not acknowledge this must first drive out of man all
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • first by school, and later by war and profession. I am aware
  • Title: PoSA: The Consequences of Monism
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    • only for our perception. At first we see this part as a being existing by
    • become deed, man must first will before it can happen. Such will then has
    • natural support in the first part, where intuitive thinking is presented as
    • first appeared, deal with such a world of spiritual perception. The
  • Title: PoSA: First Appendix
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    • First Appendix
    • book was first published induce me to add the following brief statement to
    • consider what the very first impression is. The first impression is the
    • standpoints exist. The first is when a person remains at the naive
  • Title: PoSA: Second Appendix
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    • “Foreword” to the first edition of this book (1894). In this edition I place
    • [Only the very first opening sentences (in the first edition)
    • This book at first leads the reader into abstract regions, where thought

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