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Query was: regard

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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    • punctuation of the original, regardless of currently accepted English usage.
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • with the results of my spiritual scientific research. But one who can regard
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • fact as freedom. Opposed to them are others who regard as utterly
    • knows all. You see, therefore, that I regard freedom as consisting, not in
    • regards himself as its free originator. But, in doing so, he overlooks the
    • factors: the motive and the character. If one regards all men as alike, or
    • follow without having any clear knowledge of them, is disregarded.
    • Here again, only motives in general are discussed. without regard for the
    • 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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    • thoughts by regarding them as a purely material process. He believes that
    • spiritualist denies to matter its independent existence and regards it
    • the “I” does not find in itself if it regards its own nature as
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • As regards observation, it is due to our organization that we need it. For
    • What is impossible with regard to nature: creating before knowing, we
    • regard to thinking. It consists in this, that it is said: Thinking, as it is
  • Title: PoSA: Chapter IV: The World as Perception
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    • regards what comes to meet him as object, and himself as thinking
    • disregards the fact of its being perceived. There is no color
    • representing. What I regard as a table is no longer present, according to
    • only of my representation of eye. And the same holds good in regard to the
    • nerves and the brain process, and no less in regard to what takes place in
    • He would have to regard his own subjective organization also as a mere
    • complex of representations. But then the possibility ceases of regarding the
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • directly contradict what it presupposes, then one must regard its
    • presuppositions and yet, on the other, to regard their outcome as valid, as
    • takes the world as it is and regards things as real in the sense in which he
    • It is quite arbitrary to regard as a totality, as a thing in its entirety,
    • the sum of what we experience through mere perception, and to regard as a
    • only in man, force and matter in external things. As regards the will, it
    • world so long as we regard it as an external world.
    • can be regarded as one to which man is led at first, as if by a natural
    • process over again with regard to this second world. For the unknown
    • And this something is thinking. With regard to thinking, man can remain
    • has noticed that he has to abandon this standpoint in regard to other things,
    • discussion of thinking remains at naive realism in regard to thinking, as it
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • (naive realist) regards the objects of external experience as realities. The
    • In contrast to this real world of his, the naive realist regards everything
    • man regards sense perception as the sole proof of reality, but also with
    • ideally, is not regarded by naive consciousness as being real in the same
    • sense. Something grasped “merely as idea” is regarded as a chimera until
    • The act of cognition, too, is regarded by naive man as a process analogous
    • What the naive man can perceive with his senses he regards as real, and that
    • of which he has no such perception (God, soul, cognition, etc.) he regards
    • regards as unreal, in contrast to the real, persists. Hence the naive realist
    • etc.), there he regards a reality as existing. But the relation that he
    • bodily organization, and he has no right to regard what he perceives, by
  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • rightly regarded as a motive of will. The principle: through one's deed to
    • they obey some moral law, when they regard their moral mission as a duty, and
    • even regard the free spirit as a dangerous person. But this is simply
  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • man who regards as real only what he can see with his eyes and
    • reason will be regarded as issuing from this Being-in-itself, which has its
    • own particular intentions with regard to man. Moral laws appear to such a
    • his infinitely great pain. This philosopher therefore regards the moral
    • freedom for one and the same reason, since they regard man as being simply
    • monism does not regard man as a finished product, as a being who at every
    • compulsion cannot be moral in a real sense. It regards the level of
  • Title: PoSA: Chapter XI: World Purpose and Life Purpose
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    • the concept of purpose is applicable. Naive consciousness, which regards as
  • 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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    • with regard to the world and mankind, then he will also do what is right.
    • pain through it. The world “in a certain sense is to be regarded as an
    • honor consists in the person not regarding what he does as worth while
    • itself can by no means be regarded as displeasure. Therefore, if it so
    • of children, is it possible to regard the enjoyment as the source of pain.
    • Schopenhauer, then, is wrong in any case in regarding desire or striving
    • the mistake of regarding the obvious but unconscious wish, not to be ill, as
    • disregarding this, Hartmann maintains that:
    • final judgment of its own life, in regard to its subjective
    • recognize as illusion, not only everything his ambition caused him to regard
    • displeasure in their actual quantities, regardless whether they are based on
    • the books once more. And in regard to life, man will do exactly the same. If
    • [We disregard here the instance where excessive
    • with one another, at least approximately, with regard to their quantity. We
    • Ethics based on pessimism arises from a disregard for moral imagination.
    • individual himself regards as such according to what he desires. This view
  • Title: PoSA: Chapter XIV: Individuality and Species
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    • Is individuality possible nevertheless? Can we regard man as a totality in
  • Title: PoSA: The Consequences of Monism
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    • monistic principles, the reason one human individual regards another as akin
    • apprehends himself merely by means of self-perception, he regards himself as
    • content, and I regard it as a different content only so long as I perceive,
    • realm which thinking can experience. Monism regards science that limits
    • complements, as being incomplete. But it regards as equally incomplete all
    • without prejudice, can be regarded as free. But unbiased self observation
  • Title: PoSA: First Appendix
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    • the rest of the book is of interest, but who will regard the following as
    • has not thought out his position in regard to those views he does not
    • above often occur in regard to many problems which appear in philosophical
    • “If one wants to find out what position a supposed monist occupies in regard
    • regard the perceptual content as enduring only so long as he is looking at it
  • Title: PoSA: Second Appendix
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    • regarded in the sense that man must bow down to ideas and let them enslave



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