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Query was: point

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: Foreword
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    • If one reads this book simply for information, one will miss its main point.
    • More important, it points the way whereby the reader can build up these
    • development of his philosophical point of view. Dr. Bergman heard Rudolf
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • Time and again, Steiner pointed to a conversation between Goethe and
    • seeks to stimulate man's soul development to the point where he is able to
    • point which counts. However, here we find no opposition between
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • pointed to, where, through the soul's own inner activity. living answers to
    • whether at this point or that, I ought not to define my position toward the
    • the context of what this book has to say. All that, from the point of view
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • Others, too, start from the same point of view in combating the concept of
    • And this leads directly to the standpoint from which the facts will be
    • 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 ability to think. And thus he is back again at his starting-point. How
    • reach the point of seeking through the world of ideas a spiritual
    • To all these viewpoints it must be objected that it is first and foremost in
    • This points out our path. We shall not speculate about the interaction of
    • must reach a point where we can say to ourselves: Here I am no longer merely
    • made by the sciences, and up to this point it has only been a matter of
  • 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
    • In the first instance I am not at all interested in pointing out that I have
    • comes to be. He sees through the connections and relations. A firm point is
    • The feeling of possessing such a firm point caused the founder of modern
    • about. And, after all, this is just the point. The reason things are so
    • is why a more basic starting point than thinking, from which to consider all
    • standpoint different from the one applied to other things. After all, I
    • starting point in my approach to an understanding of the world. When
    • lift the whole cosmos from its hinges if only he could find a point upon
    • Therefore he has to find the starting point, not for the creation, but for
    • point of departure is still a doubtful one. It would be just as sensible to
    • that it must necessarily always be willed; the point is that everything
    • an unknown hand at every point where it appeared. — No, whoever wants to
  • Title: PoSA: Chapter IV: The World as Perception
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    • richer in content, more saturated and comprehensive. At this particular point
    • I must draw special attention to the fact that thinking is my point of
    • be carried over and applied to concepts. (I mention this at this point
    • if a point of attack can be found. Experience soon shows that it is found.
    • look a little closer at the way it has been built up. The starting point is
    • the starting point; here the building up of thoughts begins. If I had no
    • body only there at the point from which I started. The circle is closed. I
    • any justification for using it as a starting point in my consideration? Can
    • color perception by pointing to the process which takes place in the eye
    • idealism, in contrast to the standpoint of naive consciousness which it
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • are not directly accessible to our observation? From this point of view
    • senses away from things. From this point of view, our consciousness acts
    • reflections. This is the standpoint of modern natural science, which uses
    • to trouble themselves further about it. From this point of view, even one's
    • this standpoint can only consist in asking: How is thinking related to
    • line produced by a point moving according to certain laws. If I investigate
    • aspects at different points but, undivided from the whole occurrence, also
    • the center of the world, but at a point of the periphery. Were the former
    • riddle. But since we stand at a point on the periphery and find that our own
    • affections are, as we have shown, the starting point from which the
    • concept; what we have described has only pointed the way to where in the
    • opinion, man abandons the standpoint of naive reality which he has before he
    • standpoint, he believes that he is dealing with real things. But reflection
    • about his own being drives him away from this standpoint. This reflection
    • being and that real world the naive standpoint believes in. Man no longer
    • this line of thought. But one cannot remain at the naive standpoint of
    • world indicates that the naive standpoint must be abandoned. If the naive
    • standpoint gave us anything that could be acknowledged as truth, then we
    • that could be considered as truth if one merely abandons the naive standpoint,
    • the same way as is the known thing of the naive standpoint of reality. —
    • Maximum number of matches per file exceeded.
  • Title: PoSA: Chapter VI: The Human Individuality
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    • the definite concept which points to the perception.
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • subjective organization, is confronted by a sphere of concepts pointing to a
    • standpoint of naive realism itself. And as the naive realist acknowledges no
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • knowledge. And from his standpoint he is right in interpreting the matter in
    • development that we reach the point where the concept of our self dawns within
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • willing under the influence of a concept pointing to a perception, that is,
    • starting-point of an action, I pass over into willing, irrespective of
    • on a particular moral principle. If my viewpoint is limited to the general moral
    • content. This standpoint can be called ethical individualism.
    • is thinkable only from the standpoint of ethical individualism.
    • characteristic of misunderstood moralism. A person holding this viewpoint
    • is quite immaterial from a certain point of view. But one should not maintain
    • moral life point to his twofold nature: perceiving (direct experience) and
    • Therefore, from the standpoint of free morality it is not asserted that as
    • one maintaining this stands at the point where natural science stood when it
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • spiritual organism. According to this point of view, it is simply because we
    • which, still unfree. he continues to develop until he reaches the point
    • all of which miss the point, because both persons, fundamentally, either do
    • materialists, but who must nevertheless be described as such from the point
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • imperceptible forces (p. 33). And from the standpoint of monism, life
    • the monistic point of view.
  • Title: PoSA: Chapter XII: Moral Imagination
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    • From this point of view, how do matters stand with regard to the
  • Title: PoSA: Chapter XIII: The Value of Life
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    • is apparently bad and evil may be seen to be good from a higher point of
    • Starting from this viewpoint, one will easily be able to indicate the
    • world. Therefore, from the optimistic standpoint life is worth living. This
    • disappointed hope, and in the end this makes the displeasure of
    • would have to consider his life up to that point without placing distorting
    • Here we touch the point where reason is not in a position to
    • must point to this surplus in life in the form of perception. For reality is
    • has reached the point where hunger ceases, everything that the food-instinct
    • misery into the world. In this he can point to the untold misery of people
    • nature, he can point to the torment of animals that starve to death at
    • point where his moral nature breaks through the shell of his lower passions,
  • Title: PoSA: The Consequences of Monism
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    • forces of the cosmos sustain our life. One remaining at this standpoint sees
    • experience). From this standpoint, it was thought that the reason we can
    • in expecting, from the point of view resulting from the intuitively
    • point of view of The Philosophy of Spiritual Activity will not come to
  • Title: PoSA: First Appendix
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    • endeavors to survey the matter from the point of view that observes facts in
    • considered. The reason for this is as follows. According to the viewpoint
    • standpoints exist. The first is when a person remains at the naive
    • standpoint and takes perceived phenomena to be realities existing outside of
    • own consciousness. One remaining at this standpoint, or returning to it for
    • any reason, is a naive realist. However, this standpoint is impossible, for
    • The second standpoint is when all this is recognized and is taken into
    • Hartmann the only possible standpoint is the third one, transcendental realism.
    • this he considers my standpoint to be — would in reality have to confess
    • to one of the three standpoints just mentioned; this is not done, because the
    • these points, and he will go to any length to avoid answering direct
    • to belong to some other standpoint than one of the above three, in relation
    • epistemological monism is a different standpoint from any of these three,
    • this as a relapse into naive realism. But then I have already pointed out in
    • did not enter into the specific points raised in the
    • for example. In fact, the viewpoint of the



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